: '
m
•..: •
John Ellerton.
JOHN ELLERTON
Being a Collection of his Writings on Hymnology
TOGETHER WITH
A SKETCH OF HIS LIFE AND WORKS
HENRY HOUSMAN, B.D.
LATE DIVINITY AND HEBREW LECTURER, CHICHESTER THEOLOGICAL
COLLEGE ; SOMETIME CURATE OF BARNES
its of Cawow €lUtimt iutb 0%r leabhtg pignut Win
PUBLISHED UNDER THE DIRECTION OF THE TRACT COMMITTEE
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE
LONDON : NORTHUMBERLAND AVENUE, W.C.;
43, QUEEN VICTORIA STREET, E.C.
BRIGHTON: 129, NORTH STREET.
NEW YORK: E. £ J. B. YOUNG & CO.
1896.
RICHARD CLAY & SONS, LIMITED,
LONDON & BUNGAY.
TO
iiebmub Jfnmd* (ieorp (gllevton, Jft.Jt.
RECTOR OF WARMINGHAM, CHESHIRE,
AND HIS BROTHERS AND SISTERS,
THESE BRIEF MEMORIALS OF ONE DEAR TO MANY,
DEAREST OF ALL TO THEM,
ARE AFFECTIONATELY DEDICATED.
PREFACE
THIS book is the development of a very limited
design. The original intention was merely to re-
print (at the desire of many who were interested in
Hymnody) the papers on " Favourite Hymns and
their Authors," which Canon Ellerton had written
for the Parish Magazine, and which subsequently
re-appeared in the Church Monthly, prefixing to
them a Sketch of the Author's Life and Works. But
it was soon perceived that his most important con-
tributions to Hymnology, apart from his own
hymns, were those articles which he had composed
for the Churchman's Family Magazine, Church
Congresses, or for special occasions, and that the
work would be a far more valuable contribution to
the literature of the subject if these were included.
Then among the Canon's papers were found drafts
of several original hymns, translations, and poems
which could not be omitted.
The Sketch of the Author's Life, while it still
remains but a sketch, could not have attained to
any degree of completeness had it not included
much interesting matter connected with the com-
pilation of the chief Hymnals now in use, and thus
the work grew to its present size.
It is obvious that these pages could never have
viii PREFACE
been written but for the kind co-operation of many
with whom the Canon had been associated, both
in friendship and in work. By far the greater
share of the labour has fallen upon his eldest son,
the Reverend Francis George Ellerton, who under-
took the heavy task of examining his father's
papers, and selecting from among them such as
threw light upon his hymnological work. Had the
idea of constructing a complete biography been
entertained there would have been no lack of
material. To him, therefore, both for his zeal in
collecting matter for this tribute to his father's
memory, as well as for much valuable counsel in
the construction of the work, my gratitude must,
in the first place, be gratefully expressed.
To Canon Erskine Clarke, late proprietor of the
Parish Magazine, and to Frederick Sherlock, Esq.,
proprietor of the Church Monthly, my best thanks
are due for generously giving me permission to re-
publish anything from Canon Ellerton's pen which
had appeared in their periodicals, as well as to use
the original blocks for the portraits of the hymn
writers.
To the Right Reverend Edward Henry Bicker-
steth, Lord Bishop of Exeter, I am greatly in-
debted for the loan of a correspondence between
his lordship and the Canon on the subject of the
Hymnal Companion to the Book of Common Prayer;
and also to the Reverend Prebendary Godfrey
Thring for a similar favour with regard to the
Church of England Hymn-Book.
Very cordially, too, must I thank Mrs. Carey
Brock, not only for allowing me to see and make
PREFACE ix
use of the letters which passed between her and
Canon Ellerton while the Children's Hymn-Book
was in preparation, but also for allowing me to
submit to her revision the chapter describing that
work.
To W. M. Moorsom, Esq., one of the Canon's
staff of lay workers at Crewe, I owe the graphic
picture of Mr. Ellerton's work in that place as a
parish priest, and for permission to print the useful
paper on the " Bondage of Creeds."
I have also much pleasure in acknowledging the
assistance I have received from the Venerable
Archdeacon Thornton, the Reverend Gerald
Blunt, and the Reverend John Julian, D.D., whose
monumental work, the Dictionary of Hymnology,
has been of infinite use in correcting dates and
verifying references.
Nor can I sufficiently express my obligations to
the Reverend James Mearns, curate of Whitchurch,
Reading, and assistant editor of the Dictionary of
Hymnology, for his kindness in correcting the
proofs of the first part of the book, and offering
many valuable suggestions.
My last, but by no means least, acknowledgment
of kindly co-operation must be offered to Professor
Henry Attwell, K.O.C.,1 one of the late Canon's
most intimate and most valued friends. To him I
am indebted not only for the loan of some of the
Canon's charming letters, but also for kindly
revising the whole of the book while passing
through the press.
The plan I have adopted in gathering into one
1 Knight of the Oaken Crown of Holland.
X PREFACE
view each of the Hymnals treated of entailed of
necessity some repetition, but it is hoped the
arrangement will be found sufficiently clear and
satisfactory. If the work should be instrumental
in preserving some records of the life-work of one
of the Church's sweetest poets, if it should be the
means of making known many of his hymns which
else might have lain unpublished and unknown, it
will not have been written in vain.
H. HOUSMAN.
St. Wilfriths, Chichester,
May 17, 1896.
CONTENTS
CHAPTER I
1826—1850
fAGE
BOYHOOD — CAMBRIDGE ... ... ... ... 1 5
THE DEATH OF BALDUR ... ... ... 25
CHAPTER II
1850 — 1872
EASEBOURNE — BRIGHTON — CREWE GREEN ... 32
THE BONDAGE OF CREEDS ... ... ... 40
CHAPTER III
1872 — 1876
HINSTOCK ... ... ... ... ... ... 6 1
CHAPTER IV
1876—1884
BARNES ... ... ... ... ... ... 66
CHURCH HYMNS ... ... ... ... ... 72
THE CHILDREN'S HYMN-BOOK ... ... ... 87
THE CHURCH OF ENGLAND HYMN-BOOK ... 92
Xll CONTENTS
CHAPTER V
1884, 1885
PAGE
SWITZERLAND AND ITALY :
VEYTAUX ... ... ... ... ... 99
PEGLI ... ... ... ... ... ... 102
AN ITALIAN POOR-HOUSE ... ... ... 109
CHAPTER VI
1885—1893
WHITE RODING Il6
HYMNS ANCIENT AND MODERN ... ... 130
THE LAST HYMNS 138
THE CLOSE ... ... ... ... ... 156
CHAPTER VII
CRITICAL ESTIMATE OF CANON ELLERTON*S HYMNS l6l
CHAPTER VIII
CONCLUSION ... ... ... ... ... 178
PAPERS ON HYMNS AND HYMN-BOOKS
I. — ON SOME PECULIARITIES IN THE PAST HISTORY
OF ENGLISH HYMNODY ... ... ... 185
II. — ON THE POSSIBILITY AND DIFFICULTIES OF
AN AUTHORIZED HYMNAL 206
III. — ON THE PRINCIPLES ON WHICH A HYMN-
BOOK SHOULD BE CONSTRUCTED... ... 223
IV. — PRACTICAL HINTS TO THOSE WHO USE HYMN-
BOOKS AT PRESENT 245
SPEECH UNSPOKEN AT THE NOTTINGHAM CHURCH
CONGRESS, 1871 ... ... • ... ... 260
CONTENTS xiil
PAGE
HYMNS AND HYMN-SINGING ... ... ... 266
HYMNS AND HYMN-BOOKS ... ... ... ... 276
AN AUTHORIZED HYMNAL .., ... ... ... 284
MODERN THEOLOGY AS SHOWN BY MODERN
HYMNODY ... ... ... 288
FAVOURITE HYMNS AND THEIR AUTHORS
JOHN COSIN AND THOMAS KEN 30!
ISAAC WATTS AND PHILIP DODDRIDGE 309
THE WESLEYS AND TOPLADY ... ... ... 316
WILLIAM COWPER AND JOHN NEWTON ... ... 323
REGINALD HEBER AND HENRY HART MILMAN ... 329
JAMES MONTGOMERY ... ... ... ... 337
HENRY FRANCIS LYTE 344
HYMNS OF THE OXFORD MOVEMENT. THE TRANS-
LATORS... ... ... ... ... .., 350
JOHN KEBLE AND JOHN HENRY NEWMAN ... 359
EDWARD CASWALL AND FREDERICK WILLIAM FABER 366
CHRISTOPHER WORDSWORTH AND HORATIUS BONAR 374
CHARLOTTE ELLIOTT AND FRANCES RIDLEY
HAVERGAL ... ... ... ... ... 381
HORATIUS BONAR AND HIS HYMNS ... ... 387
SOME FAMOUS HYMNS
SOME FAMOUS EASTER HYMNS 39!
SOME FAMOUS ADVENT HYMNS ... ... 397
CHILDREN'S HYMNS BY MRS. ALEXANDER ... 405
INDEX ' 4*5
JOHN ELLERTON
CHAPTER I
1826—1850
BOYHOOD — CAMBRIDGE
THERE are some men the records of whose lives
have an interest for the many, and there are others
whose memory will only be treasured by the few.
Every particular illustrating the career of one who
has been a ruling power in Church or State, or a
shining light in literature, science, or art, is justly
regarded as among the most precious things which
the present can inherit from the past or bequeath
to the future. But although of less common in-
terest, the memorials of many a life passed in
comparative obscurity may be very precious ; and,
within the orbit in which they are designed to
move, be as highly prized as those of earth's great
ones. Quiet lives may make but quiet reading,
lacking the excitement of stirring scenes and
startling actions ; still, there are times when it is
a relief to turn from the study of those who lived
in the full glare of the world's observation to the
simple narrative of some favourite poet who sang,
l6 JOHN ELLERTON
so to speak, in the shade. In fact, the one is as
necessary as the other if we are to form an ade-
quate conception of all the minds which mould an
age. A work on birds, to be complete, must include
the nightingale as well as the eagle, or one on
flowers must not, while it describes the rose, despise
the violet.
The present sketch — and the reader is begged
to remember that it is only a sketch, not designed
to be a finished portrait — is an attempt to record
for the lovers of sacred song the outlines of a
very sweet singer, one whose life was quite
uneventful, who was heard rather than seen, but
some of whose hymns are as immortal as those of
St. Ambrose, St. Bernard of Clairvaux, or of
Venantius Fortunatus. The present generation
is rapidly giving place to a younger ; its facts
and personalities are fast fading into memories.
If the records of those who have adorned it by
their lives or writings are to be preserved for those
who shall come after us, they must be harvested at
once before they become dimmed by distance or
altogether lost ; and we believe that in every succeed-
ing age there will be some who will be glad to pos-
sess a few particulars of the life of John Ellerton,
pronounced by Matthew Arnold — no mean author-
ity— to be the " greatest of living hymnologists."
John, the elder son of George and Jemima Frances
Ellerton, was born in London on Saturday, Decem-
ber 1 6, 1826, and baptized in the parish church of
St. James, Clerkenwell, on the sixteenth of the
following month. He came of a Yorkshire family,
and Ellerton Priory, a small house in Swaledale,
BOYHOOD— CAMBRIDGE I?
near Richmond, now in ruins, indicates the locality
from whence it derived its name. Having but one
brother, eleven years younger than himself, and no
sisters, he was practically an only child, a fact which
must have materially tended to foster the peculiar
shyness and sensitiveness of his temperament.
The memory of his parents was throughout his life
a most precious and sacred thing. " I used to
feel," such are his own words, " how happy my
father and mother were, even more than how good
they were ; and yet I knew even then, and know
still better now, that they had many sorrows and
anxieties. They had no personal religious doubts
or fears ; their delight in prayer, in hymns, in the
Bible, and occasionally in spiritual converse with
one or two friends, was most true and deep and
real ; there was no mistake about it. It never
occurred to me to connect their religion, even in
its severest denunciations and gloomiest fore-
bodings for the world, with the faintest shadow of
cant or unreality ; and in their family and with
intimate friends there was plenty of merriment
and fun. My father especially overflowed with
humour, with quaint sayings and stories, all per-
fectly good-humoured and kindly. Often do I
laugh to myself, even now all alone, at some of his
overflowings of mirth at which there are now none
left to laugh."
To his mother especially the shy and sensitive
boy was indebted for the guiding of his opening
mind into those channels of thought which it never
afterwards forsook. She was a woman of con-
siderable literary ability, and among the many
\ ' n
I 8 JOHN ELLERTON
short stories which proceeded from her pen, How
Little Fanny Learned to be Useful still holds its own
as a delightful tale for children. She was left a
widow in 1844, and she and her son lived on in the
old house at Ulverston until he went to Cambridge.
She then left the house for a time and went to live
in a smaller one at Norham-on-Tweed, which also
belonged to the family. It was here that John
Ellerton passed all his college vacations, and from
here one memorable summer he went with his
mother to the Lakes, and he often used to speak
of his delight in spending whole days in a boat on
Windermere, devouring Wordsworth and Tennyson.
His mother was so devoted to him that she could
never bear to be away from him for long, and on his
leaving Cambridge she followed him to his first
curacy at Easebourne, and afterwards to Brighton.
In both places she helped him much, in the schools
at Easebourne, and in district visiting at Brighton.
On his appointment to Crewe Green she accom-
panied him, and shared his home there till her
death in March 1866.
It was in London that the early boyhood of the
future poet was passed, and where his earliest
religious impressions were received. How deep
and lasting these impressions were may be gathered
from his own " Recollections of Fifty Years Ago." *
" On the whole," he writes, " the religious world at
that time was rather gloomy. The great fight
against slavery had been won, so completely won
that some of the most earnest abolitionists began
1 A paper contributed to the All-Saints Scarborough
Parish Magazine.
BOYHOOD — CAMBRIDGE 19
to think that the great Emancipation of August
1834 had been rather an -extreme and hasty
measure. There was no great social or theological
battle to fight; religious people talked about
Edward Irving and his followers, but they too had
dropped out of notice a good deal by 1837. I
thought of him chiefly as an open-air preacher, for
more than once on Sunday mornings, on my way
to St. John's, Bedford Row, with my father, had I
had a vision of that marvellous face and form, in
his little movable wooden pulpit, sometimes in
pouring rain, holding an umbrella over his head
with one hand, as he poured forth his fervid oratory
to a scanty group of hearers outside the walls of
the great prison. But the favourite, the inexhaust-
ible subject of talk among serious people was
unfulfilled prophecy. The Irvingite movement
(as people would call it) had popularized Millen-
arian speculations among many who resisted
steadily all belief in the new 'Miracles' and
' Tongues.' Names now utterly forgotten of writers
on prophecy formed the staple reading, I am afraid,
for a good many of the religious folk among whom
I lived ; and their speculations turned chiefly on
the chronology of the future — in what year the
Jews were to be restored, Popery to be destroyed,
and the Millennium to begin. Some great event —
I believe the final overthrow of the 'ten king-
doms ' of Europe, including England, and accom-
panied by troubles hitherto unheard of — was pre-
dicted for 1844. Boy as I was, I entirely believed
in this calculation, which was pictorially set forth
in a great coloured chart ; so much so, that when
20 JOHN ELLERTON
1841 came I remember being quite shocked at my
father for letting some ground to a tenant on a
seven years' lease."
" In those days," he continues, " I was taken
several times to Exeter Hall to some of the great
religious meetings, often to those of the Church
Missionary Society, and always rejoiced when a
' real missionary ' got up, instead of the usual
London clergyman with his usual platform address.
There were of course exceptions among them,
conspicuously Hugh Stowell and Hugh McNeile.
" The impression generally made on the mind of
a rather precocious and sensitive boy by this
religious atmosphere was that the world was very
wicked, the country going from bad to worse, and
no hope for anything but the great Revolution
which, among untold miseries, was to usher in the
' Day of the Lord.' And yet within the charmed
circle of those who used to meet at my father's
house there was much, very much of peace, bright-
ness, and happiness such as I seldom see now."
His parents used to take their two children, John
and George Francis, to spend every summer with
an uncle, Dr. John Ellerton, who owned a small
property at Ulverston in Lancashire, which, upon
his death in 1838, passed to his brother George,
and the family in that year left London and settled
in Ulverston. John, twelve years old, now
began his school-life, for what instruction he had
hitherto received, in addition to the inestimable
training he had been daily experiencing at the
hands of his Godly parents, had been in private
academies. Now he was sent to King William's
BOYHOOD— CAMBRIDGE 21
College, Isle of Man, where he remained till the
death of his father in 1844. He afterwards spent
a year at Brathay Vicarage, Ambleside, reading
with the Rev. C. Hodgson ; from thence to Cam-
bridge, where he matriculated at Trinity College in
1845. The close of his boy-life was marked by
two events : the death of his father and of his young
brother, both in the same year, could not fail to
have a lasting impression on the mind of one so
sensitive as the youthful poet, and may have tended
to give that sub-melancholy colouring to his
character which continued through life.
At Cambridge he came into contact with men
of very different calibre from those of St. John's,
Bedford Row. The conversation to which he now
listened, or in which he bore a part, was not so
much upon "the little horn," or "the mark of the
beast," as upon those great questions concerning
the Church and Society which were then engrossing
the minds of the leaders of thought in both Uni-
versities. Now it was that he made the acquaintance,
amongst others, of Henry Bradshaw and Dr. Hort,
and his lifelong friendship with these eminent
scholars dates from this period. Now also it was that
he came under the influence of Frederick Denison
Maurice. In a letter written many years after-
wards he writes, looking back on his College days,
" I was first attracted by one or two of his pamph-
lets ; then I fagged on at The Kingdom of Christ >
but did not get as much out of it as I ought at the
first time, probably because I was miserably ignor-
ant of theology, and only had got up stock formulae
of evangelicalism, which I had to produce in
22 JOHN ELLERTON
themes for a private tutor. But I think the books
that helped me most at first were Maurice's Lord's
Prayer^ Prayer Book, and The Church a Family''
He goes on to say, " after three or four of his books
you will be accustomed to his peculiarities, the
strange/tfj//^ of deep insight, the reverent hesitation
and fear of misstatements which makes people call
him hazy ; and his worst fault in the eyes of the
common herd of readers is, that he refuses to tell
you what your opinion is to be, but will have you
think about a question, and generally leaves you
with the impression that you have been talking
nonsense very positively in all you have hitherto
said about it." And here let me state once for all
what I believe to have been the tone and colour of
his Churchmanship. No one of the three great
schools of religious conviction could claim John
Ellerton as its partisan. He always seemed to me
to combine in himself the distinguishing excellency
of each — the subjective piety of the Evangelical, the
objective adoration of the High, the intellectual
freedom of the Broad. He has told me he had
celebrated with the Revised Liturgy of the Church
of Scotland with no less, perhaps greater, satisfac-
tion than with the humbler and less primitive ritual
of the Anglican Communion. Absolute reality,
utter sincerity, always struck me as the governing
spirit of his devotion. No ritual was too ornate,
provided it was real, founded on the traditions of
Catholic antiquity, and embodied the purest princi-
ples of worship ; but anything approaching un-
reality, sham, show, or mediaeval sentimentalism his
soul abhorred. It seemed as though his feelings
BOYHOOD — CAMBRIDGE 23
on this matter were founded on such passages
as "The Lord is Great, and cannot worthily be
praised ; " " O worship the Lord in the beauty
of holiness;" " Glory and honour are in His pre-
sence : " " A son honoureth his father, and a servant
his master : if then I be a Father where is mine
honour ? and if I be a Master, where is my fear ? "
The records of his college days are, at this
distance of time, necessarily scanty and fragment-
ary. One, however, who ,was his contemporary,
and continued his firm friend through life,1 in
kindly answering my request for some information
relating to this period, writes thus : —
" I wish I could give you any help in writing a
sketch of our dear friend John Ellerton ; but nearly
half a century is a long time to look back, and it
is all that since I first knew him at Cambridge.
What I most distinctly remember of him is the
impression he made on us all at a small literary
society got together chiefly by Hort and himself,
which we called, somewhat ambitiously, The Attic
Society. We met at each other's rooms, and read
original papers, I think on any subject we chose
individually. Ellerton charmed us all by his poetic
taste, and his contributions (sometimes original,
and sometimes translations from classic authors)
were rendered still more striking by the fine, deep,
emotional tone in which he read them to us. I
think he delayed taking his degree through deli-
cate health, which obliged him to go down for a
year, so that his intercourse with us was somewhat
broken. I do not think he took much interest in
1 The Rev. Gerald Blunt, Rector of Chelsea.
24 JOHN ELLERTON
the ordinary out-door life of the University, but in
all subjects of the highest kind he had a wide and
extensive knowledge, and felt the keenest attraction.
He was then, as ever afterwards, one of the best
and noblest specimens of what a fine and pure
Evangelical training can produce when it widened
out into the more excellent way of Maurician High
Churchism."
While an Undergraduate at Trinity he made his
first public essay as a poet in competing for the
Chancellor's Medal for an English poem on The
Death of Baldur. His effort gained the honourable
distinction of proxime accessit ; and it displays,
besides a considerable acquaintance with northern
mythology, unmistakable indications of a high
poetic gift. Unfortunately an attack of small-pox
prevented his going in for the Honour Examination,
and he was obliged to pass with an aegrotat degree ;
after taking this in 1849 he spent a year in Scot-
land engaged in tutoring and reading for Holy
Orders. Doubtless he would gladly have passed
this time at one of the Theological Colleges which
had already begun to spring up in some dioceses.
At Chichester, for example, which had been founded
by Bishop Otter in 1839, and at this time was
presided over by Philip Freeman, he might have
received much useful guidance and assistance pre-
paratory to his entering the diocese as a curate.
For it was in Sussex that he received the title for
his first curacy, and in the Cathedral Church of
Chichester that he was ordained Deacon by Bishop
Gilbert on St. Matthias' Day, February 24, 1850.
THE DEATH OF BALDUR,
WRITTEN FOR THE CHANCELLOR'S MEDAL,
1848.
KoU ff tV CKpVKTOlfft %fp<OV
fZXe Qed. JjffjiioTt,1'
roX/acr <$', ou yap tivd&ig TTOT' tvtpQtv
K\ai<i)v TOVQ tpQtpivovg dvw.
Eurip. Alcest. 983.
Thee too in her hands irrefugable
Bonds the Power hath clutcht :
Yet endure ; for not ever shalt thou draw thee from Below
Upward, by weeping, the perished.
THE PERSONS.
Odin.
Frigga, his Queen.
Thor. }
Baldur. I Children of Odin.
Loki, the evil principle. J
The ^Esir, or Gods, generally spoken of as sons of Odin.
Bragi, the Bard.
Freya, the Queen of Love.
Niord, the Sea God.
Hel, or Hela, the Sovereign of Niflheim the Death Kingdom,
daughter of Loki.
Nanna, wife of Baldur.
Forseti, the Principle of Justice, his Son and Successor.
Berserks, retainers of Odin.
Asgard, the dwelling of the Gods, centre of Earth.
Idavoll, the central spot of Asgard.
26 JOHN ELLERTON
THE DEATH OF BALDUR.
LIST to a Norland lay, which many a time
To some bluff sea-king by his Yuletide fire
The Skalds have sung ; which liveth yet for us
In the fair dreamland of that elder faith.
There came a woman to the shining gates
Of Asgard, and to golden Fensalir
The hall of Frigga. Frigga sate alone,
A wan sad smile upon her face, like that
A sungleam from a clouding sky lights up
On some dark water ; for her thoughts were far
In deeps of time to come. But she was ware
Of a low footfall, and downlooking then
Slowly the pale light died from off her brow.
She saw her kneeling at her feet — a crone
Wrinkled and cripple, and bowed down with years.
Then asked of her the Queen of Gods and men
" Whence comest thou ? A messenger from where
The mighty Gods are met ? Say, knowest thou
Their pastime there ? " Answered that beldame gray,
" Mother and Queen of ^Esir, I am come
From thence, in sooth, much marveling ; for all
The Gods are gathered there, and Baldur stands
Over against them ; — stones and spears at him
They cast, and o'er him glancing broadswords flash,
And arrows hurtle round about his hair —
Yet lo, he standeth scatheless. I am come
To rede thee of this marvel ; for both here
In Asgard, and in all the girdling worlds
Great sorrow were it, bale for evermore,
If ill should chance to Baldur." " Fear it not,"
Quoth Frigga, "all for love and gladsome sport
They smite him as thou seest : fear it not ;
I tell thee nought there is in earth or heaven
Can work him hurt ; for I have bound them all
With a great oath." " And have then all things sworn ? "
She askt, and Frigga answered, " Even so,
For evil dreams had come to him, and fear
THE DEATH OF BALDUR 2?
Of some strange chance ; whereat I took an oath
Of all that is in earth, and sea, and sky,
And every world ; — of water and of fire,
Of stones, and ores in the deep hill-caves hid,
Of tree, and beast, and bird, and creeping thing,
Yea of all deaths — all sickness, poison-drink,
Sword-edge and spear-point ; and they sware to me
To harm him not. One living thing alone —
Men call it mistletoe — it groweth east
Of Valhall — I past by, too young methought
To do him hurt ; I laid thereon no ban."
She ceased ; and slowly crawled the muttering crone
Forth from the hall ; she reached the outmost gate,
And lo ! a change came over her ; at once
Snake-like, she rose from out her loathly self
And cast her weazen slough, and lifted up
Her lean face to the sun :— no woman now,
In fulness of his wicked might he stood
Loki the evil one, falsehearted Loki ;
And lengthening out his thin lips to a smile,
Past forth from Fensalir toward the East.
Fair-faced, black-hearted, forth among the trees
The shadow of whose tops at sunrise falls
On Valhall gate, he passed ; thence, in his hand
Swaying the fresh-pluckt mistletoe, he came
O'er the broad meadow where in stormy sport
Were gathered gleeful all the mighty Gods.
Without the border of that ring there stood
One with broad chest and stout limbs iron-thewed ;
But dark and sorrowful the face he turned
To the sweet sunlight. Gently Loki came
Unto his side, and spake him underbreath,
"Hodur ! alone, and still ? Thy shaft belike,
Flies not so true ; or is it that thy love
Runs shallower than theirs ? " He answered sad :
" I see not him they shoot at ; I am blind,
Nor wot I whence to take a shaft." " Take this,"
The false one cried — " come, let me lay my hand
On thine, and thou shalt bend the bow ; that all
28 JOHN ELLERTON
May see thou lovest Baldur." Hodur bent
The bow, for Loki's hand was laid on his ;
Hurtled the shaft, — and Baldur with a groan
Upleaping fell heartstricken, and the life
Welled red from his fair breast, and on his eyes
The dusk of death came down.
Tearless and dumb
The /Esir stood ; none stirred to touch the dead,
For a great fear had fallen on them, and each
Lookt on the other ; till when one essayed
To speak, a wild and mingled wail from all,
Of anguish and of wrath together, pealed
To the clear sky. And Odin in the midst,
Odin the Father both of Gods and men
Lookt on his son, and lifted up his voice
And wept aloud. Through worlds on worlds it sped
That bitter cry ; and all their dwellers heard,
And every heart beat thick, and every face
Grew pale, and all men shouted, " Woe to us,
For some great scathe hath chanced ! " But evil things
Were glad ; away along the broad sea rolled
The noise of weeping, and with stormy joy
Writhed the Great Worldsnake in its green depths coiled;
The fettered wolf leapt up ; and down afar
Wan Hela laught, and knew a nobler guest
Hied him to wassail in her dreary hall.
A voice of wail in Asgard ! And it came
Into the ears of Frigga, where she sat,
And woke her, as the stormburst waketh up
A sleeper by the shore. She knew the time,
The evil time, was come ; uprising slow
She came where Odin yet and all the Gods
Were gathered weeping round about the dead.
Tearful she stood, and spake, " Who is there here
Among the y£sir that would win himself
Goodwill and love from Frigga ? Let him go
Down to the gates of Hel, and speak for us,
And bid a ransom, that we may have back
The Bright One home to Asgard." Then stept forth
THE DEATH OF BALDUR 29
Hermodur, Odin's page, the fleet of foot,
And kneeling took her errand on himself.
So led they thither Sleipnir, the great horse
Whom Odin rideth— mortal hoof is none
May tramp like that gray steed's — and to the selle
Clomb brisk Hermodur, and fared down the dale
Where Hel's road lieth.
Then beside the shore
Bare they the dead, to where his long black ship
Lay, keel in sand. And sorrowful there came
The dwellers in all worlds : came Odin first,
With his twin Ravens, and those Maidens stern—
The Choosers of the Slain— whose stormy joy
Is from the stun of foughten fields to fetch
Brave souls to Valhall ; Frigga by his side
Came, and the Queen of Love, whose fire-eyed cats
Bare her fleet car ; came the grim War-god Tyr,
And mighty Freyr in his boar-chariot ; came
Bragi the Wise, and holy Forseti,
Gerda, and Fulla with the long fair locks,
And Niord, the stout old Sea-king ; and the bright
Heimdall, Heaven's warder, who all noise of life
Hears, and his keen eyes look into all worlds.
From their drear kingdom Giants of the Rime
And dark Hill-ogres came ; came sunny Elves
Of light, and blear-eyed Dwarves, that with lean limbs
Crouch night and day among red heaps of ore
In the deep bosom of the trackless fells ;
And doughty Berserks, biters of the shield
In their strong madness, when the fight is high.
The pile was builded now ; and with the rest
Wan-faced and nigh to swooning, Nanna stood,
Nanna, dead Baldur's wife ; and round her all
Her sisters thronged with broken words of cheer,
And eyes of pity. Dumbly she the while
Beheld until they bore him to the place
Of burning ; then her full heart burst, and with
A shriek that shivered in their blood, she fell
Dead on dead Baldur.
3O JOHN ELLERTON
Side by side they laid
Those two upon the wood, and Baldur's horse
With all his gear they bound unto the pile.
Then Thor stood up, and lifted his strong hand, —
And that Great Hammer with its lightning stroke
Crashed on the wood.
A pillar of tall smoke !
And redder now — and now a blaze, whose gleam
Flashed fitful on their sleeping foreheads calm !
Seaward the slow tide ebbing drifted now
The bark, and freshly blew the sunset breeze
From off the shore, as each broad-bosomed wave
Lifted the black hull toward the harbour mouth
And caught the flush of fire. And darkness crept
Over the great deep like a shroud, till all
The host of faces on the peopled shore
Shone in the firelight, and its ruddier glow
Blurred the white stars from out the glooming heaven.
And bravely sped gray Sleipnir ; for he leapt
Over the gates of Hel, and in her hall
Hermodur stood, and all unflinching there
Looked on her deathly face, and bade her ask
A ransom. " Do the ALsir wail their dead ? "
Quoth Loki's daughter ; — " Nay, let all things weep
In every world, and I will send him back."
" Let all things weep for Baldur " : — Odin gave
The word, and all around, from Idavoll
To the drear Icefells, pealed the bitter cry.
" Let all things weep for Baldur " :— and behold
From all the corners of the peopled earth
Tears and great wailing like a cloud uprose.
Onward from land to land the Berserks sped
With Odin's bidding, and from land to land
The noise of weeping followed after them ;
But lo ! they found within a black hill-cleft
With tearless eyes, unmerciful, a crone
Wrinkled and cripple, and bowed down with years.
THE DEATH OF BALDUR 3 1
Fiercely she laughed and gave them back the word,
" Dry are the tears I weep for Frigga's son ;
Hel hold her own ! " Ah, well, I ween, they wist
Falsehearted Loki so had answered them !
Slowly, their bootless errand sped, they came
Back once again to Asgard ; wrathful words
And stormy cries their meed. But Frigga shewed
Her wan face in the midst, and bidding " Peace,"
Slowly with calm lips spake the hidden weird •
" Weep on, for we have lost him ; nevermore
The sunshine of his smile shall lighten up
Asgard for us. But unto us, not him,
The hurt is. Not for ever must we dwell
In this our kingdom, but the Sons of Fire
Must q,uell us, and the Evil Ones be strong,
Till we and they have fallen. Then once again,
Scathless and bright, shall Baldur fare from Hel, .
And here for ever under a clear sky
Talk of old tales, and all these baleful times,
As of a troublous dream long past away."
" A s then he that was born after the flesh persecuted him that
was born after the Spirit, even so it is now"
CHAPTER II
1850—1872
EASEBOURNE — BRIGHTON — CREWE GREEN
MR. ELLERTON's ministerial life began in the
little village of Easebourne, now a suburb of Mid-
hurst in Sussex, best known from the stately wreck
of Cowdray House which stands in the parish, and
from the oaks of immeasurable age, the wonder of
visitors from all parts of the world, which still sur-
vive in the park. In this quiet and beautiful spot
he spent three happy years with his mother, com-
bining faithful parochial work with diligent study.
Here he surrounded himself with his favourite
authors, Plato, Clough, Kingsley, and above all,
Maurice. Maurice's influence was, as we have
already seen, a powerful factor in the education
and development of his mind ; and if, on the one
hand, it convinced him of the unsatisfactory char-
acter of the " Evangelical " school, on the other it
acted as a caution against the extremes of the
opposite party. Perhaps at this period, and in the
fervour of his admiration of Maurice, he may have
felt strong inclination towards the school so ably
championed by Arnold, Stanley, Kingsley, and
Maurice ; but later on, as we have seen, he was
32
EASEBOURNE — BRIGHTON — CREWE GREEN 33
content to take the middle current of Churchman-
ship of which Samuel Wilberforce, Richard Chenevix
Trench, and Edward Meyrick Goulburn were
among the great leaders. At this time, too, the
condition of the poor and the education of the
labouring classes greatly occupied his thoughts,
and though with the co-operation of his mother
he started a night-school at Easebourne, it was not
until he became a vicar, and could work with un-
fettered hands, that he was able to put his long
cherished ideas into execution.
On Trinity Sunday, 1851, John Ellerton was
ordained priest in Chichester Cathedral by Bishop
Gilbert, and two years afterwards was promoted,
upon the recommendation of his bishop and Arch-
deacon Julius Hare, to the senior curacy of St.
Nicholas, then the parish church of Brighton,
receiving at the same time the appointment of
Evening Lecturer at St. Peter's, now the parish
church. For St. Nicholas he always retained a
strong affection, and left his mark upon it, for it
was at his suggestion, made at a later time, that
the scheme of the windows all round the church,
with their couplets from Latin hymns, was carried
out. For the children of this parish his earliest
hymns were composed ; while so lately as 1882 he
wrote the fine hymn, " Praise our God for all the
wonders," for the Dedication Festival of the church.
When a Mission in which he took part was held
in Brighton in 1890, it was touching to see how
the poor old people flocked to see and hear him
once more : they had not forgotten him, though
it must have been nearly thirty years since he had
C
34 JOHN ELLERTON
left the parish ; a striking proof of how he had
won their hearts when ministering among them.
His vicar, the Rev. H. M. Wagner, was a notable
man in his way, but is remembered not so much
for his unceasing labours for the good of the vast
population of Brighton, as for his unhappy con-
troversy with Frederick Robertson, incumbent of
Trinity Chapel. As was natural, and in accordance
with the loyalty of his nature, the young curate of
St. Nicholas tried to regard his vicar's conduct in
the matter in as favourable a light as possible, and
in after years maintained that Mr. Wagner's line
of action was not unkind, but misunderstood by
Robertson, owing to the over-excitement of his
brain.
It was while curate of Brighton that John Eller-
ton began to try his wings as an author. His first
flights, though short, were successful. In conjunc-
tion with the Rev. George Wagner, nephew of the
vicar, and incumbent of St. Stephen's Church, he
drew up a little manual of Prayers for School-
masters and Teachers. Now too it was that he
made his first essay as a writer of hymns. For
the Brighton National School he compiled a small
hymnal entitled, Hymns for Schools and Bible
Classes, which, besides containing four translations
by Dr, Hort, introduced four original compositions
of his own. These were —
1. "Day by day we magnify Thee." 1855. A
morning hymn for school children.
2. "The hours of school are over."1 1858.
Companion to the foregoing ; for evening.
1 Children's Hymn-book, 580, "The hours of day are over/'
EASEBOURNE— BRIGHTON — CREWE GREEN 35
3. "Now returns the awful morning."1 Re-written
1858. For Good Friday. Founded on a hymn by
Joseph Anstice. Largely altered for Church Hymns,
1870.
4. " God of the living, in Whose eyes." 1859.
Re-written and considerably enlarged and improved
in Hymns Original and Translated, where it is
dated July 6, 1867. This is one of the hymns
sung at his funeral.
Although these early hymns can hardly be ex-
pected to attain to the high standard of those of
later years, they are not deficient in those charac-
teristics which distinguish the author's noblest
compositions. They are not, what so many of our
mis-called hymns are, merely prayers put into
metrical form ; they breathe the same devout spirit
of thanksgiving, hope, and love, are conspicuous
for the same absence of self-consciousness which
we observe in his best ; and especially is it to be
noted that, with exception of the one for Good
Friday, they are addressed not to the Second
Person of the Holy Trinity, but to the First.
Bishop Christopher Wordsworth's canon that " the
songs of the Church ought to be addressed to the
Lord" enforced, strangely enough, by a text which
tells strongly against his own dictum, he always
dissented from emphatically — " Whatsoever ye do,
in word or deed, do all in the Name of the Lord
Jesus, giving thanks to GOD AND THE FATHER by
Him." — Miscellanies, ii. 236.
Mr. Ellerton held the senior curacy of Brighton,
together with his Evening Lectureship at St.
1 Church Hymns, 120.
36 JOHN ELLERTON
Peter's, till 1860, when he was presented by Lord
Crewe to the Vicarage of Crewe Green, Cheshire ;
and on May iQth in the same year he was married
at St. Nicholas to Charlotte Alicia, daughter of
William Hart, Esq., of Brighton.1
About a mile from the busy station of Crewe,
famous for its extensive iron and steel works in
connection with the London and North- Western
Railway, is the village of Crewe Green. Its popu-
lation of between four and five hundred consists
partly of mechanics employed in the Company's
works, and partly of farmers and labourers working
for the most part on the estate of Lord Crewe,
whose fine mansion, Crewe Hall, stands in the parish.
In 1859 his lordship erected on the Green a
church and school-house for the benefit of his
numerous tenants and fellow parishioners. The
church, dedicated to St. Michael and All Angels,
is remarkable in its way as being one of the very
few brick churches, if not the only one, built by
Sir Gilbert Scott. Externally red brick is used,
and internally that of a lightish yellow; and the
building, which is adorned with a small spire, con-
sists of nave, chancel, and apse. Over against the
church, on the opposite side of the Green, stands
the parsonage, at that time a low, rambling house
of whitewashed brick, since replaced by a structure
more in accordance with modern ideas.
The parish, combining many attractions, together
with difficulties peculiar to itself, difficulties arising
from the necessity of ministering at once to a
population of rustics and intelligent mechanics,
1 She died March 18, 1896.
EASEBOURNE — BRIGHTON— CREWE GREEN 37
offered a congenial field of work to the new vicar,
who, on accepting the charge, had also been ap-
pointed domestic chaplain to Lord Crewe. The
charm of his preaching soon began to attract, and
many, including University men, and pupils in the
Railway works, came to spend their Sundays at
Crewe Green, frequently being the guests for the
day at the hospitable vicarage.
In addition to the usual routine of Church work,
Mr. Ellerton threw himself with all his accustomed
earnestness into every scheme calculated to raise
the moral and social tone of the artisans of the
Railway works. The following communication, for
which I am indebted to W. M. Moorsom, Esq., at
that time one of the chief officials in the Crewe
works, gives some idea of his great activity, an
activity all the more remarkable, because naturally
his was rather the meditative, poetic temperament,
than that of the energetic man of business.
Mr. Moorsom writes as follows — " In 1864 Mr.
Ellerton, then Vicar of Crewe Green, and chaplain
to Lord Crewe, was nominated by the Directors
of the London and North-Western Railway Com-
pany for election upon the council of the Company's
Mechanics' Institution at Crewe. His election
followed, and within a short time he became ~
Chairman of the Educational Committee.
" During his connection with the Institution,
which lasted until 1872, when he became rector
of Hinstock, the Educational Department was
entirely re-organized under his auspices, the
library re-arranged, and a new catalogue pre-
pared. Into this work he threw a large amount
38 JOHN ELLERTON
of zeal and energy, and it was in great measure
due to his tact and power of winning the confi-
dence of those with whom he worked that during
this period the Institution became, with one excep-
tion, the largest in the northern counties, and
probably the most successful, educationally, in
England.
" But his labours were not confined to adminis-
tration. During several years he conducted the
class in English History, and for a short time the
Scripture History class also, with a widening of
the interest of the members of these classes which
was very marked and most encouraging to those
(thirty years ago a mere handful) who regarded
the ' education of our masters' as a requirement
vital to the nation.
" The unwearied patience with which night after
night he would trudge into dirty, black, smoky
Crewe, bringing with him an air of wide-reaching
interests and warm sympathy for the toiling masses,
made a deep impression ; and he gradually won
his way into the hearts of large numbers of the
artisans, to whom such a character was somewhat
novel. The writer has frequently heard expressions
of wonder from onlookers, themselves artisans —
' What it could be that led Mr. Ellerton to take so
much trouble to teach the lads from whom he had-
nothing to expect in return, and who were not
worth the expenditure of time so valuable in other
directions as his was known to be.' Among those
mechanics who were themselves inspired by the
same zeal, this self-devotion caused him to be
greatly loved and honoured with a love and honour
EASEBOURNE — BRIGHTON — CREWE GREEN 39
which deepened and extended as the years went
on. There were but few capable of appropriating
the ideas he set before them on history, poetry, or
Scripture exegesis, but all could see that he was
working without thought of reward, and many
were fascinated by the beauty of such an example
of self-devotion.
"During these years numerous were the dis-
agreements which arose among the Council, leading
to disputes, to compose which needed a weighty
and judicious leader, in which capacity Mr. Ellerton
was pre-eminent. He possessed the faculty of
never perceiving a rudeness directed against him-
self; and after an acrimonious wrangle, in which
nearly every one present had been either insulted
or the insulter, or both, a few quiet words from
him would calm the tempest, and lead the Council
back to business."
But if it is the duty of the parish priest to
take the lead in all matters concerning the welfare
spiritual, intellectual, and temporal of his flock, it
is no less his duty to " banish and drive away all
erroneous and strange doctrines contrary to God's
word." How ably Mr. Ellerton kept this portion
of his ordination vow, and defended the faith
against the teaching of a strange preacher who
came to Crewe to exhort his hearers to free them-
selves from " the bondage of creeds," the following
paper will show. It is as remarkable for the
courtesy with which he treats his opponent as for
the firmness and dignity with which he holds his
own position, or rather that of the Church he
represented.
40 JOHN ELLERTON
THE BONDAGE OF CREEDS
THOUGHTS ON MR. G 'S ADDRESS TO THE
INHABITANTS OF CREWE.
" I HAVE been asked by a friend to say what I
think about an address recently printed by the
Rev. Mr. G , explanatory of his own religious
position, and offering its advantages to others.
Mr. G does not profess to address himself to
those belonging to other Churches ; and therefore
it may seem unfair, or at least needless, for the
minister of another Church to notice his address.
My plea for doing so is that it has been widely
circulated and much talked about in this neigh-
bourhood, and that it touches upon certain im-
portant questions which it is quite possible to
discuss, apart from those which definitely denote
his religious position. I have neither the right nor
the wish to criticize his specific teaching. I trust
that he may be privileged to open to the love of
God many a heart now closed against its influences ;
and to witness to the Divine Fatherhood in the
consciences of many who have never yet realized
that first and deepest of all truths. With regard
to other, and, as I hold, co-ordinate truths, we
must be content to part company until the time
when all shall be made clear.
" I am only concerned with the language which
Mr. G holds on the subject of Creeds. ' We
are not bound together by a Creed ; ' ' Christianity
does not depend on a Creed ; ' ' The followers of
EASEBOURNE— BRIGHTON— CREWE GREEN 4!
Jesus are not to be known by their belief in a
Creed.' Now this word Creed is a hard, ugly-
sounding word, and carries with it a kind of savour
of * damnatory clauses ' and trials for heresy. It is
very easy by thus reiterating it to make it appear
important and terrible. Yet after all it is a very
simple matter. A Creed means nothing more than
a form of words in which people express their
religious belief. It is odd that Mr. G does
not see that he himself cannot advance one step in
explaining himself to the world without a Creed.
In his very first sentence he says, * I desire for
myself, and for the congregation I represent, to
place before you a statement of the views we hold!
Exactly so ; this statement of the views he and
his congregation hold is precisely what we mean
by a Creed. We could not have desired a better
definition of the word. In my congregation the
Apostles' Creed and the Nicene Creed are 'state-
ments of the views we hold.' But Mr. G goes
on to give us his Creed — ' We are, in religious be-
lief, Unitarians.' Observe, he does not say, * I am,'
but ' We are' that is, himself and his congregation.
' We accept Christ as our Divine Teacher, the sent
of God.' These are the two articles of their Creed.
" But Mr. G continues, ' We are not bound
together by a creed.' Now this must mean one of
two things; either that the pastor is not bound to
keep to the views in this ' statement,' or that the
members of his congregation are not bound to
hold them. As to the first, it seems strange to put
forth a statement of views with one breath, and
with the next to say, I don't pledge myself to
42 JOHN ELLERTON
these. However, as a believer in the Catholic
faith, I should rejoice to think Mr. G— - did not
feel himself bound by this statement. Only I
cannot be blind to the fact that the Unitarian
community is an organized body, with recognized
leaders, and a central congress or conference ; and
I question whether our friend would be able to
retain his present position were he to see reason to
modify the views he here states to us. In fact, I
doubt whether he is in reality less bound by his
creed than I am by mine. Were he to cease to be
an Unitarian, he would have to seek some other
sphere of labour ; so should I, were I to cease to
be ' Catholic,' in the sense in which the Athanasian
Creed uses the word.
" But what Mr. G— - doubtless means is, that
his Creed does not bind his congregation ; that a
man may attend his church regularly without be-
lieving as he does ; and since of course this is no
more than any one of us may say, he intends, I
suppose, to intimate that the full privileges of
Church membership, and sacramental communion,
are open in his Church to all, whatever their belief.
Although, if this be the case, it is not easy to
specify what that body is of which Mr. G— - says
1 We are in religious belief Unitarians ; ' yet the
general tenor of Mr. G 's address makes it
clear that this is his great point This then is the
real question between us, the only question which
has induced me to take up my pen : is it unfair
to require the assent of a religious society to a
Creed ? Are Creeds contrary to the spirit of Christ's
teaching ? Are they an unreasonable bondage, a
EASEBOURNE — BRIGHTON— CREWE GREEN 43
hindrance to free thought ? I say — speaking for
myself and for my own Church — distinctly No to
all these questions.
" i. Creeds, /.£. public confessions of belief, or
' statements of views,' are not in themselves an
unreasonable bondage, or a hindrance to free
thought. Of course they may be made so. Many
religious communities are over-burdened with tests
of membership. Of course, too, it is possible to
conceive of * statements of views ' to which none
but a few fanatics could assent. But supposing
the views to be not unreasonable in themselves,
and supposing them to be entertained by the
Church or community at its first constitution, the
custom of reciting the statement of them in public
implies no unfairness towards new members. Each
one who joins the Church hears his neighbours say,
* I believe ' so and so. If he feels he can unite in
this, surely it is well for him to be invited to say
what he has been brought to believe. But if he
cannot, what then ? He is not obliged to retire, he
is not constrained to remain. He may listen to
the public ministry, he is at full liberty to think
and say what he pleases about it, to speak his
mind freely, so long as he does not interrupt the
common worship. Take the Church of England
and its Creeds. The shortest and simplest of them
is put in the form of questions to candidates for
baptism, and to the Church members who bring
their infants for that purpose. But as baptism can
scarcely have any meaning at all for persons who
do not believe in the alleged facts contained in the
Apostles' Creed, its use at such a time is designed
44 JOHN ELLERTON
as an indication that baptism is sought in an in-
telligent and reasonable spirit. Beyond this no
further test is imposed upon lay members of the
Church of England. The only grounds upon which
our Prayer-book allows a priest to refuse the other
sacrament to members of the Church are 'open
and notorious ' immorality, and open, wilful enmity
towards a neighbour. The ministry themselves, it
is true, are bound by other tests of belief ; but so
are the ministers of every community, including, I
suspect, Mr. G 's own. And as to freedom of
thought, if that does not exist in the Church of
England, the world must be greatly mistaken.
Why, it is the constant reproach of all the
bigots around us, Romanist and Protestant alike,
that we are so provokingly lax, that we will
persist in tolerating, with shameless impartiality,
Ritualist, Rationalist, Calvinist, thinkers who in
no other Church on earth could find a common
home.
"2. Again, a Creed is not contrary to the spirit
of Christianity. Mr. G— - prints in capital letters
the assertion that Christianity does not depend
on a Creed. If by Christianity he means, what is
usually meant by the term, the body of thoughts
which Christ and His followers introduced among
mankind, all I can reply is that a Creed is the
expression — more or less imperfect, of course — of
that body of thought. The Christianity of each
man, in this sense, depends upon how much of this
thought he has really and practically taken in, and
made his own. The Creed he adopts is simply an
idea of this — of his level of Christian thought. It
EASEBOURNE — BRIGHTON — CREWE GREEN 45
is surely absurd to maintain that it is contrary to
Christianity for a man to say what Christianity
appears to him to be ; or for a body of men to
agree, so to say.
" But if Christianity means a life ' made beautiful
by Christian virtues,' then while it is plain that
there is no necessary connection between the
practice of virtue and the expression of belief, yet,
on the other hand, there is no opposition between
the two. The Sermon on the Mount contains, it
is true, no Creed ; but does it imply none ? And
why stop at the beginning of Christ's ministry ?
Did He not compel the Apostles to confess what
they thought of Him ? And when His life on
earth was at an end, and those events which are
enumerated in what is called the Apostles' Creed
had taken place, did any of them ever preach a
sermon without making a statement of what they
believed respecting these events ?
" Most cordially do I join Mr. G in proclaim-
ing 'the right of every man to think for himself;'
only I would rather call it the duty. God forbid
that I should dictate to any man what he is to be-
lieve, if that dictating implies that he is to believe it
because I tell him so. The first Christian teachers
declared that by manifestation of the truth they
commended themselves to every man's conscience.
I desire no more. But if it be truth indeed that
a man receives in his conscience, that truth will
make him free. To acknowledge it may be a bond
of unity, it can never be a bondage to him. Even
Mr. G 's two articles of religion separate him
from some of his fellowmen. But would he love
46 JOHN ELLERTON
his neighbour the better if he did not in any way
define his belief? I think not. Even to say,
' God is your Father, Christ is sent from God/
is better than to say, My friends, I am sure of
nothing ; I have nothing to tell you from God.
"JOHN ELLERTON."
It is not, however, with John Ellerton as a parish
priest but as a poet that we have mainly to do in
this short sketch of his life. It was at Crewe Green
that the foundation of his fame as a writer of hymns
was laid ; not that he had not exercised his wonder-
ful poetical talent prior to his removal into Cheshire,
for, as we have seen, he had already published a few
while curate of Brighton. The first in order of time
belonging to this period seems to be, " Sing Alleluia
forth in duteous praise," 1865, or "The Endless
Alleluia," first published in the Churchman's Family
Magazine for April 1865, and revised for the Ap-
pendix to Hymns A ncient and Modern in 1868. The
original Latin is in the Mozarabic Breviary, and
was used also in the Church of England before the
Norman Conquest. The epithet endless is thus
explained by the translator — " Alleluia was discon-
tinued from Septuagesima (or from Lent) to Easter,
hence the contrast here between the interrupted
Alleluias of earth and the endless (perenne=
continuous) Alleluia of heaven." x As it appeared
in the Appendix, the first verse ran —
" Sing Alleluia forth in duteous praise,
O citizens of heaven ; and sweetly raise
An endless Alleluia,"
1 Notes and Illustrations to Church Hymns , No. 497.
EASEBOURNE — BRIGHTON— CREWE GREEN 47
This was altered by the Appendix Committee to —
" Sing Alleluia forth in duteous praise,
Ye citizens of heaven ; O sweetly raise
An endless Alleluia.'
In his letter suggesting the alterations Sir Henry
Baker writes, " I have little doubt of our idea of the
hymn being right. It ought to be sung just before
Lent (Septuagesima), as the Church on earth leaves
off for a time Alleluia. Ye citizens of heaven (she
exclaims), sing the unceasing Alleluia ; ye who
stand near the Eternal Light, go on singing still —
henceforth — hinc — onwards from this time, though
we on earth cease awhile the endless, never-ceasing
Alleluia. The 'Holy City' below will take up
your strain again (i.e. at Easter), and sing the
endless Alleluia again with you. The rest of the
hymn is the Church delighting (as so many hymns
at that season do) in the praise of and thought of
the Alleluia which never ceases above."
" Saviour, again to Thy dear Name we raise."
This, 'one of the author's sweetest and most favourite
hymns, was originally written in 1866 for a Festival
of Parochial Choirs at Nantwich ; he revised and
abridged it for the Appendix to Hymns Ancient
and Modern in 1868. Both forms are given in
Hymns Original and Translated. By its condensa-
tion into four verses its spirit and power are wonder-
fully increased, and now it ranks with Bishop Ken's
" Glory to Thee, my God, this night," Keble's " Sun
of my soul, Thou Saviour dear," and Lyte's " Abide
with me ; fast falls the eventide," as one of the
great evening hymns of the English Church.
48 JOHN ELLERTON
Beautiful as is Dr. Dyke's melody " Pax Dei "
in Hymns Ancient and Modern, Mr. Ellerton once
told me he himself preferred the less known tune in
A flat for unison singing, with its varied harmonies,
by Dr. Edward J. Hopkins, Organist of the Temple
Church. The last verse formed the third hymn at
his funeral.
Three very beautiful hymns were written in
1867—
1. "Father, in Thy glorious dwelling," not in-
cluded, strange to say, either in Church Hymns or
Hymns A ncient and Modern.
2. " This is the day of light," which first appeared
in the Selection of Hymns Compiled for use in Chester
Cathedral, 1868.
3. " Our day of praise is done," written for a
Choral Festival at Nantwich, and recast in 1 869 for
the Supplemental Hymn and Tune-Book, by the Rev.
R. Brown-Borthwick.1
It was a saying of John Wesley's, that the
appearance of a new first-class hymn was as rare as
that of a comet ; but now the production one after
another of hymns of the highest excellence began
to attract the attention of lovers of sacred song ; the
reproach implied in Wesley's words was taken
away, and the Vicar of Crewe Green was soon
recognized as standing in the very front rank of
Church poets, not only as an original writer but also
as a translator. In 1868 four translations were
made —
i. " On this the day when days began," from
Primo dierum omnium, one of the eight hymns
1 Notes and Illustrations, No. 42.
EASEBOURNE— BRIGHTON— CREWE GREEN 49
which the Benedictine editors assign to St. Gregory
the Great l (540 — 604). It had been translated by
Dr. Neale, Sir Henry W. Baker (Hymns Ancient
and Modeni], J. Keble, and several others.
2. " Jesu most pitiful." Jesu dulcissime ; a very
beautiful, albeit late Latin hymn, probably not
earlier than 1650. This translation first appears
together with so many of the following in the Rev.
R. Brown-Borthwick's Sixteen Hymns, 1870.
3. " Welcome, happy morning ! age to age
shall say." 1868. Writing to his friend, the
Rev. Godfrey Thring, about Salve Festa Dies, the
original of this hymn, Mr. Ellerton says, " I am
rather proud of my little translation of it, be-
cause it has a swing about it, I think, and goes well
to Brown-Borthwick's tune,2 not so stiffly as many
translations ; and yet I hope it is fairly accurate.
" There is an Ascension-day Salve Festa, as also
one for Corpus Christi, one for Pentecost, and one
for the Dedication of a Church ; but these are all
imitations of the original hymn, and all from the
York Processional. The hymn itself is an extract
from the seventh poem of the Third Book of
Venantius Fortunatus; its title is 'De Resurrectione
Domini. Ad Felicem Episcopum.' It contains one
hundred and twelve lines of elegiac verse. Different
centos were used in different books, i. e. some verses
were in the York book which were not in the Sarum,
etc. The verses I have translated are the chief part
of those given in Daniel, from two or three books
put together. Fortunatus was born about 530, and
1 Julian's Dictionary of Hynmology.
2 The second to which it is set in Church Hymns*
D
50 JOHN ELLERTON
died Bishop of Poictiers about 609. There is con-
siderable interest connected with this hymn from its
widespread use. It was early translated into
German by an English monk of Sarum,1 and was
sung by Jerome of Prague at the stake. In
Latimer's sixth Sermon before Edward VI. he
says, ' They (the Puritans) must sing Salve festa
dies about the Church, that no man was the better
for it, but to shew their gay coats and garments.'
But most interesting of all is a letter from Cranmer
to Henry VIII. from Beakesbourne, October 7,
1544, about publishing an English Processional,
some translated, some original, by Royal authority.
In this letter he speaks of Salve festa dies as one
to be included, and says, ' As concerning the Salve
festa dies, the Latin note, as I think, is sober and
distinct enough ; wherefore I have travailed to
make the verses in English, and have put the Latin
note unto the same. Nevertheless, they that be
cunning in singing can make a much more solemn
note thereto. I made them only for a proof, to see
how English would do in song/ I wish we had
Cranmer's version, as a curiosity, for it would
probably be unsingable ; but it would appear from
this letter that this was the first Church hymn ever
translated from Latin directly into English.
Coverdale had previously translated from the
German several of -Luther's spiritual songs, some
of which were free versions of Latin hymns." In a
1 Mr. Mearns tells me this is an error. The monk was a
Benedictine called Johannes of Salzburg. His translation
was made in 1366 at the request of the Archbishop of
Salzburg.
EASEBOURNE — BRIGHTON — CREWE GREEN 51
postscript he xadds, " The ' Latin note ' to which
Cranmer refers has been reprinted by Neale and
Helm ore in Accompanying Harmonies to the
Hymnal Noted, 1852, No. 79, p. 249. The music
is from the Sarum and York processionals."
4. " Jesu, Who alone defendest." Jesu Defensor
omnium, a midnight hymn in the Mozarabic
Breviary.1
The fine Processional for the Restoration of a
Church —
5. "Lift the strain of high thanksgiving," was
written in 1869 at the request of the late Canon
Cooper for the re-opening of St. Helen's Church,
Tarporley, Cheshire.
It seems to be in the very nature of the poetic
faculty, whatever particular form that faculty may
assume, to have, like an intermittent spring, its
seasons of comparative rest varied by bursts of
irresistible activity. Such must have been the
experience of Handel when, after composing the
Messiah in three weeks, he at once followed it up
with Samson, and if we knew more than we do
of Shakespeare, no doubt we should find that he
too had his seasons of special inspiration. The
years 1870 and 1871 were a period of marvellous
poetic activity with Mr. Ellerton, for in these two
years he produced no fewer than twenty-six hymns
1 The Mozarabic (or Muzarabic) is the old national Liturgy
of Spain, and though now almost wholly supplanted by the
Roman, which was forced upon the Spanish Church in the
tenth and eleventh centuries, is said to be still used in two or
three Churches in Toledo, and one in Salamanca. See
Hammond's Liturgies Eastern and Western.
52 JOHN ELLERTON
and translations, all good, many of the very highest
excellence. In 1870 we find the following ten to
have been composed —
1. " O shining city of our God," founded on
i John iii. 2, " It doth not yet appear what we shall
be." It first appears in Rev. R. Brown-Borthwick's
Sixteen Hymns, and was the fifth of the six hymns
sung at the author's funeral.
2. The above hymn was written January 2 1st;
on the 25th, only four days after, and published
at the same time, it was followed by a hymn
of the tenderest beauty for Burial of the Dead,
scarcely if at all inferior to " Now the labourer's
task is o'er," —
"When the day of toil is done,
When the race of life is run,
Father, grant Thy wearied one
Rest for evermore ! "
This hymn was first sung at the funeral of Mr.
Thomas Stubbs, chief manager of the Crewe Rail-
way Works, September 25, 1870. The sermon
which the Vicar preached on the Sunday following
the funeral, and afterwards published, is a touching
tribute to the memory of a good and faithful servant.
Among many memorable words which it contains
the following may well be repeated. Alluding to
the early age l at which the deceased was called
away, he says — " The true measure of the length of
a life is not its years but its usefulness." Again,
with reference to the comparatively obscure sphere
of labour to which many are called—" We honour
1 Thirty-five years.
EASEBOURNE — BRIGHTON— CREWE GREEN 53
the soldier who gives his life upon the field, in
obedience to the call of duty ; or the sailor who
goes down in his sinking ship in giving or in carry-
ing out his orders. And surely it is just as heroic,
just as honourable, to be found faithful to death in
any other service to which a man has been called ;
to care more for doing our daily work well, than for
doing it easily ; to treat it not merely as a means of
getting bread, but as a task which it is a duty to
God to do thoroughly, and a sin against God to do
carelessly."
This was the second of the six hymns by the
poet sung at his funeral.
3. " Come forth, O Christian brothers," composed
for a Festival of Parochial Choirs at Chester, May
1870.
4. "God the Almighty, in wisdom ordaining,"
written for a country congregation during the
French and German war, 1870, in imitation of
" God the all-terrible ! King Who ordainest,"
attributed to Henry Fothergill Chorley. It is
dated August 28, 1870.
5. " O Thou in Whom Thy saints repose," for
the consecration of a burial ground. Written upon
the occasion of an addition to the parish church-
yard of Tarporley, Cheshire, Nov. 19.
6. " The Lord be with us as we bend." " Written
at the request of a friend, for use at the close of
service on Sunday afternoons, when (as in summer)
strictly Evening hymns would be unsuitable." l
7. " The day Thou gavest, Lord, is ended."
Contributed to a "Liturgy for Missionary Meetings,"
1 Notes and Illustrations, Hymn 52,
54 JOHN ELLERTON
revised for Church Hymns, the first line borrowed
from an anonymous hymn in Church Poetry (1855).
8. " Behold us, Lord, a little space," for a mid-day
service in a city church.
9. " God, Creator, and Preserver," for times of scar-
city and bad harvest; written for The Hymnary(tf<S}.
10. " Sing, ye faithful, sing with gladness." The
full and authorized form of this noble hymn on the
Incarnation is found in Hymns Original and
Translated, and consists of eight stanzas, "with the
refrain " Evermore and evermore." In Church
Hymns (499) it is cut down to five stanzas and the
refrain omitted, by which it is considerably shorn of
its beauty and spirit. It deserves a fine tune to
itself. It is partly an imitation of Da puer
plectrum of Prudentius 1 (b. 348).
To compose these ten hymns, and at the same
time to comply with the incessant demand for
sermons, lectures, and addresses of all sorts, made
by so busy a place as Crewe, to say nothing of the
time spent in visiting and other parochial work,
shows a wonderful activity, intellectual and bodily,
on the part of the Vicar. He had no curate to
take some of the duties off his hands and leave him
time for quiet study; everything had to be done by
himself, and the united voice of the parish, expressed
on his resignation two years after, pronounced that
it was done well, thoroughly, and faithfully.
Still more prolific was the following year (1871),
1 Poeta eximius — eruditissimus et sanctissimus scriptor —
nemo divinius de rebus Christianis unquam scripsit. Such is
Earth's praise of Prudentius, quoted by Archbishop Trench.
—Sacred Latin Poetry, p. 119.
EASEBOURNE— BRIGHTON — CREWE GREEN 55
producing twelve original hymns and four trans-
lations from the Latin, not of course all of equal
excellence, but among them some of the very best.
The first one, bearing date January 14, is —
1. "King Messiah, long expected." A much-
needed hymn for the Circumcision, written for
Church Hymns. Hymns Ancient and Modern has
only two, and The Hymnary only one for this fes-
tival. Bishop Christopher Wordsworth, to supply
the want, wrote " Giver of law is God's dear Son,"
by no means his happiest inspiration. Among these
" King Messiah, long expected " shines out as a star
of the first magnitude.
This was followed February 1 3 by —
2. " Another day begun," for a week-day morning
service.
3. " We sing the glorious conquest," for the
Conversion of St. Paul; written Feb. 28, 1871, for
Church Hymns, and passed into Hymns Ancient
and Modern.
4. " Father ! Name of love and fear." A Confirm-
ation hymn, dated March 18.
5. " O Son of God, our Captain of salvation."
St. Barnabas. Also written for Church Hymns,
and incorporated into Hymns Ancient and Modern.
Dated April 5, 1871.
6. " O Lord of life and death, we come." A hymn
for time of pestilence ; remarkable for its common-
sense and courage in attributing pestilence to what
is frequently its true source — bad drainage —
" Forgive the foul neglect that brought
Thy chastening to our door :
The homes uncleansed? etc., dated October 20,
56 JOHN ELLERTON
7. " Thou in Whose Name the two or three." For
Wednesday.
8. "King of Saints, to Whom the number." A fine
hymn for St. Bartholomew, in the tetrameter
trochaic metre of fifteen syllables broken into
two parts, a break which Bishop Christopher
Wordsworth calls " a serious evil to Hymnology,"
though why we cannot see. The very probable
conjecture that this saint is to be identified with
the Nathaniel of the fourth Gospel 1 is neatly ex-
pressed in the third verse —
" Was it he, beneath the fig-tree
Seen of Thee, and guileless found ;
He who saw the Good he long'd for
Rise from Nazareth's barren ground ;
He who met his risen Master
On the shore of Galilee ;
He to whom the word was spoken,
' Greater things thou yet shalt see ' ? "
" None can tell us."
This favourite hymn, written for Church Hymns,
is also to be found in Hymns Ancient and Modern
(419).
9. " Mary at the Master's feet." For Catechizing ;
written for Church Hymns.
We now come to the loveliest and most loved of
all Mr. Ellerton's hymns —
10. " Now the labourer's task is o'er." It has
been sung, and will continue to be sung, at the
grave-side of princes, divines, statesmen, poets,
artists, authors, as well as of many a Christian
1 St. John i. 45 ; xxi. 2.
EASEBOURNE — BRIGHTON— CREWE GREEN $?
labourer in humble life. No hymnal is now deemed
complete without it.
Like the Te Deum, Bishop Ken's Evening
Hymn, and many another composition of highest
excellence, this hymn contains evidences of pre-
existing material. This the author himself points
out in his Notes and Illustrations to Church Hymns.
" *f he whole hymn," he says, " especially the third,
fifth, and sixth verses, owes many thoughts and
some expressions to a beautiful poem of the Rev.
Gerard Moultrie's, beginning 'Brother, now thy
toils are o'er/ " which will be found in the People's
Hymnal, 380.
There can be no doubt that the popularity of
the hymn has been largely increased by the lovely
and sympathetic melody " Requiescat," by Dr.
Dykes, in Hymns Ancient and Modern, to which
it is now exclusively and inseparably united.
ii. "In the Name which earth and heaven."
Processional for the foundation of a Church. The
author observes, " A cento from this and ' Lift
the strain of high thanksgiving,' was compiled and
sung for the first time at the re-opening of the
nave of Chester Cathedral, January 25, 1872."
12. " Praise to our God, whose bounteous hand
Prepared of old our glorious land."
A hymn of national thanksgiving, first printed in
Rev. R. Brown- Borthwick's Select Hymns.
The four translations made this year (1871) are —
i. "Oh come, all ye faithful, joyful and tri-
umphant." Translated from a cento of four stanzas
from the favourite Adeste fideles, laeti triurnphantes.
58 JOHN ELLERTON
The original poem, the full text of which is
given in Julian's Dictionary of Hymnology, contains
eight stanzas, but the shortened form is the English
use. The author of the article on this hymn in
Julian's Dictionary mentions no fewer than thirty-
eight renderings — a striking proof of its popularity
as a Christmas hymn. One aim of Mr. Ellerton's
translation appears to be to give as far as possible
a syllable to each note of the traditional melody,
and its chief peculiarity is his version of the first
line of the fourth stanza — " Thou, Who didst deign
to be born for us this morning," instead of " Yea,
Lord, we greet Thee, born this happy morning," 1
as it stands in Canon Oakeley's arrangement
(Hymns Ancient and Modern).
With regard to the authorship and date of this
hymn all is uncertainty. Mr. Ellerton's note is —
" Doubtless not older than the fifteenth century,
and not originally written for liturgical use ; "
while the writer in Julian's Dictionary says, " Pro-
bably it is a hymn of the seventeenth or eighteenth
century, and of French or German authorship."
If, however, the late Vincent Novello erred not in
attributing the traditional melody to John Reading,
organist of Winchester Cathedral, 1675 — i68i,2 the
hymn may not be later than the seventeenth century.
But whensoever or by whomsoever composed the
hymn has taken an assured place as emphatically
the Christmas Hymn of the Western Church.
2. "Giver of the perfect gift," Summi largitor
praemii, an anonymous Lenten hymn of the ninth
1 In The Hymnary this last line reads — " Born of Virgin
Mother." 2 Julian's Dictionary, p. 20,
EASEBOURNE — BRIGHTON— CREWE GREEN 59
or tenth (?) century. The Hymns Ancient and
Modern rendering, by J. W. Hewett, "O Thou
Who dost to man accord," is perhaps better
known.
3. " We sing of Christ's eternal gifts/' Aeterna
Christi munerci) Apostolorum gloriam^ an adaptation
for apostles as distinct from martyrs, of the cele-
brated Ambrosian hymn, Aeterna Christi munera,
Et martyrum victorias. Whether this hymn be
St. Ambrose's, to whom the Benedictine editors
ascribe it, or not, it is certainly not later than the
fifth century.1 The rendering in Church Hymns
is partly that of Dr. Neale,2 and partly Mr.
Ellerton's. The Hymns Ancient and Modern
translation is by Dr. Neale.
4. " To the Name that speaks salvation." Trans-
lated from Gloriosi Salvatoris^ an anonymous
Latin hymn of German origin, possibly of the
fifteenth century. There are several translations ;
that in Hymns Ancient and Modern is an altered
version of Dr. Neale's ; Mr. Ellerton's is adopted
in Church Hymns.
The amazing fertility of Mr. Ellerton's poetic
genius during these two years has seldom if ever
been surpassed by any sacred writer. Of all
species of composition the hymn is one which
cannot be hurried, cannot be produced to order
like a catalogue or a sermon ; it is the sudden and
often unpremeditated inspiration which sweeps
1 Trench, Sacred Latin Poetry, p. 210. St. Ambrose was
Bishop of Milan, 374—397.
2 Not of J. D. Chambers, as stated by Mr. Ellerton in his
Notes and Illustrations. — Julian's Dictionary of Hymnology.
60 JOHN ELLERTON
down upon the singer, it may be at some unexpected
moment, never more accurately expressed than by
the Psalmist —
" My heart was hot within me ;
And while I was thus musing a fire kindled :
And at the last I spake with my tongue." l
1 Ps. xxxix. 4.
CHAPTER III
1872—1876
HIN STOCK
ON the main road between the two Shropshire
towns of Market Drayton and Newport, the latter
on the borders of Staffordshire, lies the village of
Hinstock. It nestles among the low smooth hills
of the new red sandstone, a fact at once betrayed
by the little church as it raises its square tower
among the surrounding trees. The building itself,
which stands hard by the rectory, on a little raised
mound entirely surrounded by the road, possesses
no architectural pretensions.1 Like many churches
in Shropshire, it is dedicated to St. Oswald, " that
most Christian King of the Northumbrians," as
Bede calls him, who was slain by Penda, king of
the Mercians, in the battle of Maserfeld,2 on August
5, 642. The church has to some extent been
beautified by a later rector, but in 1 872 it was a
very plain modern structure with absolutely no
chancel. The rectory was a modern red-brick
1 It was always a matter of regret with Mr. Ellerton that
none of his churches, until he came to White Roding, had
any architectural interest.
2 Considered by some to be the former name of Oswestry,
before it was re-named after Oswald.
61
62 JOHN ELLERTON
house, with a lawn extending to the churchyard,
a grand old yew-tree standing in the boundary line,
as if to guard against any encroachment of the one
upon the other.
A parish so utterly secluded and cut off from
the ordinary channels of intercourse with the great
centres of life and intellectual activity might afford
a fitting sphere of work for a clergyman who would
find congenial occupation and relaxation in rural
intercourses and pursuits ; but for a man who had
achieved renown as a sacred poet, for a preacher
and scholar of no ordinary calibre, for one who
loved and adorned the society of thinkers and
workers — to put such a man, in the very prime of
life and power, into a parish like this was to consign
him to a living grave.
Yet notwithstanding the many drawbacks and
disadvantages arising from the difficulty of access
to public libraries, it was here that the greater part
of his Magnum opus, the Notes and Illustrations
to Church Hymns, published in the folio edition
of that work, was written. It was here too that he
composed the article " Hymns " in the Dictionary
of Christian Antiquities, a piece of writing which,
as he told me, cost him many a journey to Cam-
bridge. In fact, his work at Hinstock was not so
much- the composition of hymns as assisting in the
compilation of hymnals, and the improving of
congregational singing.
The first of these was, however, by no means
dropped. Between the years 1872 and 1876 several
original hymns and one translation appeared —
i. " Thou Who once for us uplifted." Written
HINSTOCK 63
for Canon Cooper, then rector of Tarporley, a
small town between Crewe and Chester, as a
dedication hymn for the Chapel of Ease of St.
John and the Holy Cross, Cote Brook, a hamlet
in the parish. It was sung at the laying of the
corner-stone, September 13, 1873.
The hymn as it now appears in Hymns Original
and Translated, p. 43, differs somewhat from its
early form. The second verse, beginning " In Thy
Name, O Lord, we lay it," does not appear, and
the third, which owed its special significance to the
occasion, is omitted —
" By Thy Cross, that day of sorrow,
Stood Thy loved Apostle John,
Till he heard the Cry that witnessed
All Thy mighty labours done ;
Till he saw the cruel spear-point
Pierce the Breast he leaned upon."
This is the only hymn bearing the date of 1873.
2. " Thou Who sentest Thine Apostles." 1874.
3. "Throned upon the awful Tree." 1875. The
grandest of his original compositions.
4. " Once more Thy Cross before our view."
1875. For the evening of Good Friday.
5. " O Father, all creating." January 29, 1876.
A wedding hymn, written at the request of the
Duke of Westminster, for the marriage of his
daughter, the Lady Elizabeth Harriet Grosvenor, to
the Marquis of Ormonde, Feb. 2, 1876.
6. " Speak Thou to me, 0 Lord." Entitled " The
Voice of God." 1876.
Two years after his coming to Hinstock, Mr.
Ellerton accepted, at the request of Bishop Selwyn,
64 JOHN ELLERTON
the post of Diocesan Inspector for Salop-in-Lich-
field. The duties of such an appointment were in
every way congenial to his love for children. It
was for them that at Brighton his earliest hymns
were composed, and his first book was published.
It was about this time too that, in conjunction
with his friend Canon Walsham How, Mr. Ellerton
compiled Children's Hymns and School Prayers^
the forerunner of the more important Children s
Hymn-Book. This very useful little work consists
of School Prayers, Occasional Prayers, and a form
for Children's Service, the last being drawn up
by Canon How. The hymns (including four
appropriate Litanies) are one hundred and fifty-
three in number, of which eight are by Mr. Ellerton.
Seven had appeared before, but one was now pub-
lished for the first time, namely, the very spirited
and melodious —
" Again the morn of gladness,
The morn of light, is here."
With the beautiful refrain —
" Glory be to Jesus,
Let all His children say ;
He rose again, He rose again
On this glad day ! "
though it deserves a tune to itself instead of bor-
rowing Wir Pflilgen from " We plough the fields and
scatter," to which it is set in the Children s Hymn-
Book? It was written in 1 874, at the request of his
1 Published by S. P. C. K.
2 A hymn and the tune composed for it, provided that
each be worthy of the other, so unite them that to separate
them and make the tune do double duty is a species of di-
HINSTOCK 65
friend, the Rev. D. Trinder, Vicar of Teddington,
as a processional for Sunday School children on
their way to church.
The translation referred to is " All my heart to
Thee I give "(June 3, 1874), from the anonymous
Latin hymn Cor meum Tibi dedo. This, however, is
for private and devotional use rather than for public
worship, a distinction which Mr. Ellerton was al-
ways careful to observe.1 It has been set to music
as a sacred song by Dr. John Naylor, organist of
York Minster.
Happily Mr. Ellerton's residence at Hinstock
did not last long, only five years, for in 1876, owing,
I understand, to the thoughtful kindness of his
friend Canon (afterwards Bishop) Lightfoot, he was
presented by the Dean and Chapter of St. Paul's
to the suburban rectory of Barnes, Surrey.
vorce which we instinctively resent. We feel that the sub-
stituted hymn is clad in a garment not made for it, which
fits it badly, and which can only be worn gracefully by its
rightful owner.
1 It is interesting, however, to observe how some hymns,
written solely for personal and devotional use, have found
their way into public worship, e.g. " Abide with me ; fast falls
the eventide." " This hymn, written by Mr. Lyte in his last
illness, was not intended for use by a congregation, or as an
Evening Hymn. The references throughout are to the close,
not of the day, but of life." (MS. note by J. E.)
CHAPTER IV
1876—1884
BARNES
Church Hymns— Children's Hymn-Book—Church of England
Hymn-Book — London Mission Hymn-Book
THE parish of Barnes, large, populous, and im-
portant, offered a noble field for ministerial work,
and into this the new rector threw himself with
unreserved devotion, giving all his powers of mind
and body to the welfare of those whom he had
been called to serve. A very different congregation
now listened to him from what he had been
accustomed to address in Cheshire, a congregation
which had been taught to look for teaching of the
highest order from a pulpit long occupied by the
eloquent Henry Melvill, and after him by the
scholarly Medd. As these pages are designed to
be but a sketch of Mr. Ellerton's life, and by no
means a full biography, I say but little of his
ministerial work at Barnes, where I had the privi-
lege of being associated with him as his curate,
and dwell rather upon the literary side of his in-
dustry. Suffice it to say, that every detail of
parochial work was thoroughly mastered. In one
part of the parish a room was opened for special
66
BARNES 67
services for the poor ; in another an iron church,
since replaced by a permanent and handsome
structure, was erected. Whether it was the choir,
the schools, district visitors, or confirmation classes,
upon each in its turn he concentrated his whole
mind, spending and being spent in his Master's
service, until his strength broke down under the
burden, and he was compelled to resign it to an-
other. Perhaps it was only the few who could
appreciate his rare gifts of oratory, his elegant
scholarship ; but all loved him, all, that is, whose
hearts were capable of responding to the reality of
his sympathy, and the warmth of his loving heart.
One l who knew him well wrote, on the occasion of
his death — " that he was a man of deep learning
and of varied and extended reading, no educated
listener could fail to discover, although his sermons
were remarkably free from parade of erudition or
excess of ornament. But it was not his mastery of
English, his many-sided culture, and his transparent
sincerity that gave to his sermons the attractive-
ness to which we refer. It was rather that rare and
indefinable sometJiing which radiates from poetic
natures, and makes other hearts burn within them."
One of the results of. Mr. Ellerton's coming to
the neighbourhood of London, was a more intimate
and personal share in the affairs of the Society for
Promoting Christian Knowledge, for which he had
already done such good work. He was a member
of the Tract Committee from 1878 until the time
of his death. One of his colleagues, the present
Archdeacon of Middlesex, writes, " On the Tract
1 Professor Henry Attwell, K.O.C.
68 JOHN ELLERTON
Committee he was our authority in matters of
poetry and music; and was looked up to by all
as a sound theologian." His great work for the
Committee was his editing the Manual of Parochial
Work, and subsequently revising it for the second
edition. " A great deal of the Manual (as you are
well aware) is from his pen. All who had the
pleasure of working with him remember with
affection his gentle and quiet manner, and the
touches of humour which he not unfrequently
threw into his observations."1
In connection with this Society Mr. Ellerton
also wrote a series of Tracts ; two for Ash-
Wednesday, one for Lent, Good Friday, Easter,
Ascension Day, and Whit Sunday.
In addition to the vast amount of hymnological
work accomplished at Barnes in connection with
Church Hymns with Notes and Illustrations, the
Children's Hymn-Book, and the London Mission
Hymn-Book, Mr. Ellerton composed the following
hymns : —
1. "Thy Voice it is that calls us, bounteous
Lord." August 21, 1877. Written for Early
Communion at a meeting of Clergy; the idea taken
from St. John xxi. 12, "Jesus saith unto them,
Come and break your fast." 2
2. "This day the Lord's disciples met." For
Whit-Sunday, written for the Children's Hymn- Book.
3. " In the Name which holy angels." September
1878. A hymn which he very kindly wrote at my
1 Letter to the Author.
2 R.V. giving the true translation of dptoT//<T<m, which the
A.V. " come and dine " obscures.
BARNES 69
request for the opening of the temporary iron
church of St. Michael and All Angels, in the district
of Westfields, Barnes.
4. "Oh how fair that morning broke." March
13, 1880. Septuagesima ; written for the Children's
Hymn-Book.
5. " Before the day draws near its ending." April
22, 1880. After service, Sundays or Festivals.
6. « O Thou Whose bounty fills the earth." For
a Children's Flower Service. As it is dated
Chelsea, June 6, 1880, it was no doubt written
at Chelsea Rectory when on a visit to his friend,
the Rev. Gerald Blunt, the author of the favourite
Flower Service hymn, " Here, Lord, we offer Thee
all that is fairest," Hymns Ancient and Modern,
598. These hymns of the two old friends stand
together in the Children's Hymn-Book. .
7. "Hail to the Lord Who comes." October
6, 1880. Presentation of Christ in the Temple;
written for the Rev. Godfrey Thring.
8. ""Praise our God, Whose open Hand." Written
for a bad harvest, and printed in the Guardian,
August 1 88 1.
The Rev. F. G. Ellerton writes to me, " Numerous
letters and telegrams at once showered on my
father asking permission to use it, or announcing
the fact of having done so, requesting copies, or
bidding him order some for them, etc., etc. I
have no less than twenty-seven of them."
9. " Break Thou to us, O Lord,
The Bread of Life to-day ;
And through Thy written Word
Thy very self display." 1 88 1 ,
70 JOHN ELLERTON
10. "O Thou Who givest food to all." August
30, 1882. Harvest Thanksgiving. Stated in
Hymns Original and Translated to have been
written for the Church of England Temperance
Society, but it is not in their hymn-book ; per-
haps the boldness which did not fear to assert that
both Corn and Wine are God's "high gifts," in
accordance with the whole teaching and tenor of
Holy Scripture, condemned it in the eyes of the
Society.
11. " Thou Who wearied by the well." September
23, 1882. For the opening of a Workman's Coffee
Tavern.
12. " Within Thy Temple, Lord, of old." Written
for the Fiftieth Anniversary of the Dedication of
Christ Church, Coventry. This Jubilee was held
in August 1882.
13. "Praise our God for all the wonders."
December 1882. Composed for the Dedication
Festival of St. Nicholas Church, Brighton. A fine
historical Processional similar in conception to the
St. Martin's hymn.1
Among the minor hymnological works, but
nevertheless a very important one, which Mr.
Ellerton completed at Barnes must be included
the London Mission Hymn-Book. In 1884 the
General London Mission was held, and it was
thought desirable to prepare a hymn-book for it.
Mr. Ellerton, being selected as one of the editors,
consulted with other hymnologists of eminence,
especially Canon Walsham How, and Bishop
E. H. Bickersteth ; but the weight of the burden
1 p. MS-
BARNES /I
was mainly borne by himself. The book was
published by the Society for Promoting Christian
Knowledge in July, and contained, inclusive of the
Appendix, 21 1 hymns, to which were added the
Venite, Te Deum laudamus, Magnificat, Nunc
dimittis, and Psalms li. and cxxx. It was for
this book that Mr. Ellerton wrote his spirited
Processional — " Onward, brothers, onward ! march
with one accord,"
CHURCH HYMNS
SINCE it was at Barnes that Church Hymns with
Notes and Illustrations, and the Children's Hymn-
Book, two out of the three1 of Mr. Ellerton's
most important hymnological labours, were com-
pleted and published, this seems the most fitting
place to introduce some account of these works.
Even before leaving Crewe Green the foundations
of his fame as a sacred poet were laid, but by the
time he was promoted to Barnes his influence had
impressed itself indelibly on the hymnody of the
Church. His hymns were now known far and wide,
their catholicity and comprehensiveness gaining for
many of them acceptance in other Christian con-
gregations both at home and abroad.
When or under what circumstances he first
began to make hymns his special study it is im-
possible to say. In 1879 he speaks of his "more
than twenty years devotion to hymnology," and it
was in 1859, when curate of the parish church of
Brighton, that he compiled Hymns for Schools and
Bible Classes. In 1863 we find Dr. Kennedy,
1 The third, the complete edition of Hymns Ancient and
Modern, was published in 1889, when Mr. Ellerton was
Rector of White Roding.
72
CHURCH HYMNS 73
Head-master of Shrewsbury School, then prepar-
ing his Hymnologia Christiana, appealing to him
as an authority on the subject. With him the first
object in life was ever to make full proof of his
ministry ; to feed the flock of God over which he
had been appointed ; to preach the Word ; to be
instant in season, out of season ; to reprove, rebuke,
exhort with all long-suffering and -doctrine. He
was priest first, and only after that a poet. His
first thought and aim was absolute self-dedication
to his Master's service, and next to devote what
spare time he found to hymnology, to promote
God's honour by perfecting, so far as in him lay,
the service of song in the house of the Lord.
To estimate at its true value the part which Mr.
Ellerton took in that great awakening of Church
music which accompanied the revival of Church-
manship, begun by the Wesleys, carried on by the
leaders of the old Evangelical School, and strength-
ened by the Oxford movement, we must compare
what it was some forty or thirty years ago with
what it is at the present day. With regard to
hymn-books, their number was well nigh countless.
They had sprung up like mushrooms in an autumn
meadow. Between 1820 and 1850 Dr. Julian
enumerates at least seventy-eight as having ap-
peared, differing vastly in their degrees of merit.
In fact, as to the clergy in this matter every man
did that which was right in his own eyes. Many
who could afford it compiled collections for their
own congregations, so that it was difficult to find
two churches in a town using the same book. The
singing too was equally deplorable. The hymns,
74 JOHN ELLERTON
given out by the clerk, were generally restricted to
four verses, and it was considered the correct thing
for the organist to play an interlude between each
verse. Such Churches as did not adopt or compile
a book of hymns for their own use commonly used
Tate and Brady's metrical version, or rather per-
version, of the Psalms.1
Among the many attempts to put forth a book
which should more or less tend to put a stop to
the general confusion, the S. P. C. K. published a
small collection in 1852. Three years afterwards
(1855) it was issued in an enlarged form as Psalms
and Hymns, to which, in 1863, an Appendix was
added. But a new star had already risen, not par-
ticularly brilliant at its first appearance, still bright
enough to attract the gaze of many, and draw forth
the question — Is this the long-expected Hymnal for
which we have been waiting, and which is destined
to become the accepted hymn-book of the Anglican
Church ? This was Hymns Ancient and Modern,
published in 1861, followed by an Appendix in 1868.
It would seem that Mr. Ellerton was by no
means satisfied with either of these collections, for
in 1869 he had thoughts of issuing, in conjunction
with a few friends, a Hymnal independent of
both, and a prospectus was drawn up and sent to
London friends. But the energy displayed by the
S. P. C. K. led him to reconsider his project. That
Society, perceiving there was room for improve-
ment in their Hymnal of 1863, proposed to add a
1 As St. Jerome calls the numerous and unauthorized Latin
translations 01 the New Testament in his day not versiones
but eversiones.
CHURCH HYMNS 75
comprehensive Appendix, but the proposal eventu-
ally resulted in the compilation of a new book
under the title of Church Hymns. In reference to
the proposed Appendix, Mr. Berdmore Compton,
then on the Tract Committee, and editor of the
Appendix of 1 863, wrote as follows to Mr. Ellerton : —
" The Tract Committee have now completed their
selection from those hymns which I have brought
before them. They decided not to revise the exist-
ing book for the present, but to add a Supplement
containing indeed a few restorations of hymns,
which I thought absolutely necessary, they having
been miserably curtailed in the present work. But
the Supplement will mainly consist of new hymns,
and will be large, probably about 220 in number."
He then asks permission to include " Sing Alleluia
forth in duteous praise," and " Saviour, again to
Thy dear Name we raise," and for help with regard
to discovering the authorship of other hymns.
In consequence of this move on the part of the
Society, Mr. Ellerton abandoned his design of a
separate work, and wrote to Mr. Berdmore Compton
the following letter, valuable as setting forth the
principles upon which, in the writer's opinion, a
Hymnal should be compiled, principles which he
himself applied to the various hymnals for which
his advice or co-operation was sought : —
" Creiue Green Parsonage, Crewe,
"DEAR SIR,
" If I can be of any use to you in your
task of improving the present S. P. C. K. Hymnal, I
76 JOHN ELLERTON
shall have much pleasure in assisting so good a
work.
"The system upon which you propose to act
appears to me to be a very sound one ; my only
fear is lest alterations, which ought to be extensive
ones in order to make the book as good as it is
possible to make it, may be productive of serious
inconvenience to the congregations which already
use the Hymnal. I am strongly of opinion that,
notwithstanding this, the effort you propose to
make ought to be made ; but still I fear that this
objection may weigh very strongly with some
members of the Tract Committee, and may hinder
the free development of your plan.
"The existing Hymnal has the advantage of
representing more than one school of English
devotional theology, and the hymns which it con-
tains are (in the later edition) presented in a less
corrupt text than usual. It contains of course
also many hymns of sterling worth and beauty ;
still a very careful examination of it last winter led
me to the conclusion that it has some great defects.
" i. The area from which its sources are drawn
is, I think, far too narrow. In its first form there
were, I believe, no ancient hymns except the Veni
Creator; now there are a certain number of Gallican
ones, but very few representing the richest period
of Latin hymnody, and no Greek ones at all. I
feel sure that an examination of the best mediaeval
hymns will convince you that there is no real reason
for their exclusion, any more than for that of the
contemporary collects which fill so large a space in
our Prayer-book. That which is unsuitable for
CHURCH HYMNS 77
the use of a Reformed Church ought of course,
however fine the hymn, to be most rigidly excluded.
I would not wish to see Vexilla Regis or Pange
lingua admitted ; x but there are many of our older
hymns full of true congregational spirit, of sim-
plicity, devotion, and depth, which would adorn
any collection, and ought not to be left as the
heritage of one particular school in the Church.
This can, I think, be easily shown by a reference
to such a book as Daniel's Thesaurus Hymnologicus,
which I mention chiefly because Dr. Daniel is a
most sincere Protestant. It would be worth the
while of the Tract Committee to consider whether
they might not secure good translations of some of
these, and purchase the copyright of existing
translations of others.
"This leads me to refer to another case, the
absence of many popular hymns by living authors.
Surely these would not refuse permission to the
Society to print hymns of theirs, but I should most
respectfully suggest to the Committee whether it
would not be worth while, even as a money specu-
1 This seems rather hard upon two of the very finest hymns
of the Latin Church. Only certain parts are unsuitable for
Anglican use. Vexilla Regis is represented in Church
Hymns by Bishop Walsham How's " free imitation," " The
Royal Banner is unfurled," and in Hymns Ancient and
Modern by Dr. Neale's " The Royal Banners forward go."
Pange lingua is also admitted into the former book as
"Sing, my, tongue, the Saviour's glory," by Rev. F. Pott, and
into the latter as "Sing, my tongue, the glorious battle," by
Dr. Neale, the eighth verse of which might well have been
omitted, savouring as it does too strongly of mediaeval
sentimentalism. — H. H.
78 JOHN ELLERTON
Jation, to lay out a certain sum in the purchase of
the copyright of others.
" Again, the great position of the S. P. C. K. gives
it a matchless opportunity for investigating and
using foreign hymnody. Germany is of course a
very wide field, and the value for congregational
use of German hymns is just now rather over-rated
than under-rated, but still many, little known, might
I think be found of service to us among especially
the older German books. And the hymns of Den-
mark1 and the Chants Chretiens of Protestant
France are almost or quite unknown to us here.
Could not the Committee further communicate
with the American Committee of Convention, who
are at this moment engaged in preparing a new
Hymnal for the Protestant Episcopal Church in
the United States ? I believe much matter worth
examining might be obtained from that quarter.
" 2. The character of too many of the hymns in
the Society's present book is certainly a rather
dull and colourless mediocrity. And as I am
writing to you freely and confidentially, I hope you
will forgive my making one remark. Of course I
feel that the position of the S. P. C. K. in relation
to existing divisions within the Church is a very
difficult one> and requires the utmost wisdom and
firmness in those who conduct it. But for a Society
which seeks to be a Church and not a sectarian
Society, there is always the danger of ignoring
1 " Through the night of doubt and sorrow." Mr, Ellerton
revised the Rev. S. Baring-Gould's translation of this favourite
hymn from the Danish, and it was first sung in Crewe Green
Church.— H. H.
CHURCH HYMNS 79
truths out of the very fear of overstating them.
It is easy to try to steer a safe course by omitting
what will offend one or other school in the Church,
but often the result is to leave a mere dull residuum
of that which is certainly common to both, but
which satisfies the faith of neither. Surely if each
side (within due limits) were represented'^, a Hymnal,
as it is in our Prayer-book, the object of wide and
common use would be attained in a nobler and
more effectual way, e.g. in the section on Holy
Communion I would retain the old evangelical
hymns of Watts and Doddridge which are justly
dear to thousands ; I would insert such hymns as
"Thee we adore, O blessed Saviour, Thee," and
one or two more which give that side of the
doctrine which the Catechism and Communion
Service express ; and I would exclude such hymns
as 119 and 122, which really satisfy neither school,
and are simply vague. Forgive me if I have
gone beyond the range to which I ought to have
restricted myself.
"3. The number of hymns which ought to be
excluded because too private for public worship is
much less, I think, in the S. P. C. K. collection than
in many others. The rule I would suggest is this :
where a hymn expresses faith or feeling such as is,
or ought to be, common to the whole or the greater
part of the congregation, the mere occurrence of
the singular number is no reason for excluding it.
No one would banish ' Rock of Ages/ or ' Sun of my
Soul'; on the other hand, such a hymn as Cowper's
' Oh for a closer walk with God ' belongs to a par-
ticular state of mind, and ought not to be put into
8o JOHN ELLERTON
the lips of a whole congregation. It is therefore
out of place in a Hymnal for congregational use.
" 4. Another point of some importance seems to
me to be the preponderance, at least, of hymns which
are acts of worship — direct utterances of praise to
God. I would not exclude all others; but there are
in most Hymnals far too many sets of verses which
are nothing more than religious meditations or
paraphrases of texts, etc. In the Middle Ages this
sort of verse was only allowed at one particular
part of the service, viz. at the Prose or Sequence
before the Gospel. Now if, without attempting to
fix an arbitrary rule of this kind, the hymns under
each head could be so grouped as to put first those
of direct worship, and next such of a freer type as
might be admitted (and that sparingly) into a gen-
eral collection, I think the effect would be to guide
the clergy better in selecting hymns, and to improve
thereby the devotional character of our singing.
" I will close this long letter with a few sugges-
tions as they occur to me : —
"a. Metrical Psalms are now so generally acknow-
ledged to be a mistake, and the chanting Psalms so
common, that I should like to abolish the title
Psalms and Hymns, and to throw the selection
from the Psalter into the general body of Hymns,
which contains already a large number of para-
phrases of Psalms, as indeed every good English
hymnal must necessarily do. But probably this is
scarcely practicable.1
1 It is interesting thus to see a new thought feeling its
way towards the light. What J. E. deemed scarcely practic-
able not thirty years ago is now generally adopted. — H. H.
CHURCH HYMNS 8l
" /3. The section of c General Hymns ' ought to
be much enlarged. It should also be furnished with
a very copious and complete Index of Subjects. I
should like to see that on ' Holy Communion '
enlarged also, something on the plan of Mr. Jellicoe's
Songs of the Church (you will not understand me as
recommending the hymns he has selected) by a
selection of Eucharistic hymns varying according
to the seasons and greater Festivals.
"Something of this too would be good for
morning and evening hymns ; and we want a few
for noon and afternoon to meet the increased
division and multiplication of services.
"y. May I say something about your Tune-Book ?
This of course would have to be revised simultane-
ously with the Hymnal. I have never yet met with
a congregation that uses it freely, and with pleasure.
It is grievously dull, the tunes often sadly unfitted
to the hymns (e.g. how can 97 and 268 go to the
same tune ? and that a Sunday School song,
originally written, as the composer's son himself
told me, for ' Twinkle, twinkle, little star ' !), and the
whole book quite unworthy of the hymnal. I
think a little effort might give the Society a Tune-
Book of a far higher character. But again I fear I
am travelling out of my province.
" I will only add one suggestion. Many clergy-
men (and laymen) would like to see an annotated
edition of the Hymnal, with something of the
history of the hymns and the names of the authors.
I think this would sell well. Will you suggest it ?
" Believe me, dear sir, yours faithfully,
"JOHN ELLERTON."
F
82 JOHN ELLERTON
Apparently, however, plans widened as the work
went on, and eventually Mr. Ellerton, Canon
(now Bishop) Walsham How, and Mr. Berdmore
Compton became the editors of a new work which
was published in 1871, under the title of Church
Hymns. The musical editorship was first under-
taken by Mr. (now Sir Arthur) Sullivan, and
afterwards by Mr. J. W. Elliott, then organist
to Rev. R. Brown-Borthwick, Vicar of All Saints,
Scarborough.
The labour, however, great as it was, in sifting
and examining the existing stores of hymnody for
this book, was accompanied by the far more ardu-
ous task of carrying out the scheme suggested in
the foregoing letter, and preparing an Introduction
which should contain an account of every hymn in
the collection, its authorship and history, a work
which Mr. Ellerton tells us in his Preface, " occupied
pleasantly such leisure time as could be given to it
during nine years of a busy life."
At all to realize the enormous labour which the
work must have entailed, let the reader take the
notes on one or two of the hymns, and he will at
once see the wide acquaintance with the subject
and the patient research among the stores, in many
languages, of ancient and modern Hymnology, and
the labour of verifying of authorities which it
reveals. Take as a specimen the very first — Bishop
Ken's morning hymn, " Awake, my soul, and with
the sun." First comes a sketch of the career of the
saintly Bishop, his birth, fellowship, consecration,
deprivation, death, with places and dates. Then the
first appearance of the hymn, its textual variations,
CHURCH HYMNS 83
and its claim to originality discussed. Or take one
of the Latin hymns, Pange lingua gloriosi proe-
lium certaminis, for instance. Here we have first
the translation by the Rev. Francis Pott, and
subsequent variations ; then as it appears in the
Roman Missal ; next, its authorship and the correc-
tion of Bingham's error in ascribing it to Claudi-
anus Mamertus ; and lastly, a very interesting sketch
of the life of its true author, Venantius Fortunatus.
Think of labour such as this spread over nearly
six hundred hymns, the later portion of it- written
amid the falling shadows of advancing life, at a
time when the over-work of a large suburban
parish was pressing heavily upon him and under-
mining his health, at a time too of acute domestic
bereavement, and we shall gain some idea of what
it must have cost him to produce this standard
work of hymnological research which, as Notes
and Illustrations to the Hymns?- forms the intro-
ductory portion of the magnificent folio edition of
Church Hymns issued in 1881.
For this Hymnal eleven original hymns were
composed, and nine translations.
1. "Another day begun." Feb. 13, 1871.
2. " Behold us, Lord, a little space." p. 54.
3. " In the Name which earth and heaven." p. 57.
4. " King Messiah, long expected." p. 55.
5. "King of Saints, to Whom the number." p. 56.
6. " Mary at the Master's feet." p. 56.
7. " Now returns the awful morning." For Good
1 It was afterwards proposed to publish these Notes in a
small volume separate from the Hymnal, which would largely
have increased its usefulness.
84 JOHN ELLERTON
Friday. Stated in Notes and Illustrations to have
been re-written in 1858 for a class of school-children
from a hymn by Joseph Anstice,1 and largely
altered for Church Hymns. Verses 3 and 4, repre-
senting respectively Professor Anstice's third and
second verses, are all that is left of the original, and
these are much varied, so the hymn may be placed
among Mr. Ellerton's original compositions.
8. "O Lord of life and death, we come." p. 55.
9. " O Son of God, our Captain of salvation."
P. 55-
10. " Thou in Whose Name the two or three."
p. 56.
11. "We sing the glorious conquest." p. 55.
TRANSLATIONS.
12. "Bride of Christ, whose glorious warfare."
Sponsa Christi quae per orbem. Considered by Mr.
Mearns " one of the finest of the more recent French
Sequences."2 The author is Jean Baptiste de
Contes, who became Dean of Paris in 1647.
This fine All Saints' Day hymn appears in a
shorter form in Church Hymns. It was re-cast in
1887 with considerable variations and improve-
ments for the complete edition of Hymns Ancient
and Modern, 1889, where the original title " Bride
of Christ," etc., is restored.
1- He became Professor of Classical Literature at King's
College, London, at the age of 22, and died at Torquay in
1836, aged 28. (Julian, Dictionary of Hymnology^)
2 Dictionary of Hymnology, p. 1081. See p. 134.
CHURCH HYMNS 8?
1 3. " From east to west, from shore to shore."
A solis ortus cardine. By Coelius Sedulius (cir.
450), a poet of whom next to nothing is known,
save what can be gathered from two letters. This
translation is made from a fragment of a long
alphabetical poem, another cento from which be-
gins "How vain the cruel Herod's fear" (Hymns
Ancient and Modern, 75).
14. " Giver of the perfect gift." Summi largitor
praemii. Attributed, but without sufficient evidence,
to St. Gregory the Great.
*5« "Joy' because the circling year." Beata
nobis gaudia. Ascribed, but like the last upon in-
sufficient evidence, to St. Hilary of Poitiers. In
the Mozarabic Breviary it is a Whit-Sunday hymn.
Dr. Hort was associated with Mr. Ellerton in this
translation. 1870.
1 6. " Morn of morns, the best and first." Die
dierum omnium. Based partly on the translation
by the Rev. Isaac Williams. The original Latin
is by Charles Coffin, Rector of the University of
Paris (1718). Most of his hymns appeared in the
Paris Breviary of 1736; this one is for Lauds on
Sundays from Candlemas to Septuagesima (Julian,
and Notes and Ilhistrations}.
17. " O Strength and Stay, upholding all crea-
tion." Rerum Deus tenax vigor. The original has
been attributed to St. Ambrose, but it is not one of
the twelve accounted his by the Benedictine editors.
Among the translators of this hymn are found the
names of many of our greatest hymnologists, but
this version soars high above them all, the second
stanza being inexpressibly lovely—
86 JOHN ELLERTON
" Grant to life's day a calm unclouded ending,
An eve untouch'd by shadows of decay,
The brightness of a holy death-bed blending
With dawning glories of the eternal day."
The third verse is original. This was the closing
hymn sung at Mr. Ellerton's funeral. 1870.
18. "Oh come, all ye faithful." 1871. Adeste
fideles, laeti triumphantes ; the famous Christmas
hymn of the Western Church, p. 57. Like Vent
Creator Spiritus and many another great hymn,
the authorship is lost.
There is little to choose between this version and
what might almost be called the authorized one by
Canon Oakley in Hymns Ancient and Modern.
The metre is more regular, and consequently there
are fewer slurs in the singing.
19. "On this the day when days began." 1868.
Primo dierum omnium. For early morning, on
Sunday, p. 48.
20. "To the Name that speaks salvation." 1871.
"The Name of Jesus" (Aug. 17). This Com-
memoration was removed at the Reformation from
the Second Sunday after the Epiphany to Aug. 7.1
p. 59.
In addition to these twenty hymns and trans-
lations written for this Hymnal, it contains six
previously composed, but published now for the
first time in a collection, and thirteen previously
published — thirty-nine in all, no small contribution
from one individual pen.
1 Blunt's Annotated Prayer-book.
THE CHILDREN'S HYMN-BOOK
IN 1877 an intimation reached Mr. Ellerton,
through a friend, that Mrs. Carey Brock, to whom
the acting editorship of the new Children s Hymn-
Book had been entrusted, was anxious to consult
him with regard to its compilation. He immedi-
ately wrote to that lady, not only placing at her
service any of his own hymns, but also offering
any help he could give in the preparation of this
important work.
This branch of hymnody was by no means new
to him. Even when curate of Brighton he had
compiled his Hymns for Schools and Bible Classes,
and while at Hinstock had joined Canon Walsham
How in editing for the Society for Promoting
Christian Knowledge their Children's Hymns, con-
tributing to it seven hymns of his own.
It need hardly be said that this offer of assist-
ance was as gratefully accepted as it was generously
made. He had offered to take the subordinate
part of examining such hymns as might be sub-
mitted to him and offering suggestions, but the
proprietors knew his value too well not to covet
for the book his co-operation, as one of the revisers
in conjunction with Bishops Walsham How and
87
88 JOHN ELLERTON
Oxenden. In reply to this request he writes —
" When you did me the favour to write to me about
your very important and interesting work, and I
expressed my willingness to help, I did not think
of your naming me as one of the publicly avowed
revisers, and I should perhaps have shrunk both
from the honour and the responsibility of the task.
All I thought was, that as I happen to have a
pretty large collection of children's hymns, and
some little experience, I might have been able to
add to your materials, and to suggest gaps for
filling up. However, I will not draw back now, as
you are pleased to wish me to occupy so difficult
a post."
One of the first things to decide in the compila-
tion of the work was what age of childhood was to
be provided for by it, and on this point Mr. Eller-
ton's opinion was quite clear. " I am quite of your
mind," he writes to Mrs. Carey Brock, " that we do
not want it to be a book of baby hymns, still less
of hymns written down for 'infant minds' by
people who are well-meaning, but do not under-
stand children. By all means have a large infusion
of strong and vigorous hymns such as are generally
used in church ; so long as the sentiments they con-
vey are such as children can be expected to appreciate.
If you do not make that limitation what is the
raison d'etre of a children's book as distinguished
on the one hand from an infant book, and on the
other from an adult book? " In another letter he
says — " I think that you will be obliged to fix a
limit, say, the usual age for Confirmation, and
determine not to have a hymn that is above the
THE CHILDREN'S HYMN-BOOK 89
comprehension or beyond the spiritual experience
(which \sfar more important) of the average Con-
firmation candidate. I know, of course, that many
young people, especially well-educated girls, enjoy
at thirteen or fourteen such hymns as 'Lead,
kindly Light,' or ' Abide with me,' or ' Lord of
our life, and God of our salvation,' but the question
is rather, Are these hymns good to be put before
the average child, even at fourteen ? Well-educated
(I mean spiritually well-educated) girls can get the
books in which these hymns are to be found. But
to me it is simple misery to hear a noisy Sunday
School singing ' Abide with me ' — I don't mean
a class of upper girls ; I know there are many
exceptions. So there are with adults. I knew a
costermonger's wife who was sustained through a
terrible operation by repeating to herself over and
over again Novalis' x wondrous hymn, * What had
I been if Thou wert not ; ' but it does not follow
that I should put the hymn in a book for the
poor."
As the report of the forthcoming book spread
many persons volunteered their effusions, which
Mr. Ellerton characterized as " some of them valu-
able in themselves, but unreal for children ; others,
and these the worst, written for children by people
who desire that children should undergo certain
religious experiences, easily simulated, but most
perilous to the simplicity and honesty of their
relations with God." " I think," he writes, " many
1 This was the nom de plume of G. F. Philipp von Harden-
berg, d. 1801. The translation is by Miss Winkworth
(James Mearns, Diet, of Hymnology\
90 JOHN ELLERTON
a hymn not meant for children would not be at all
out of place in your book. The only difficulty
about these is that you must suppose children will
use the hymn-book ordinarily and in the church
they attend, and so become familiar with many
hymns they will love all their lives ; and you want
the space for hymns which deal especially with the
thoughts and ways of young people, and give them
the spiritual help to realize and to love Divine
things, which at their time of life, and with the
temptations of opening life, they really need."
At last, in 1881, after years of thought and
labour and prayer, the book was published. The
Preface, written by Mr. Ellerton himself, embodies
many expressions we have already met with in his
letters. In it he writes as follows : — " The object
of this collection is to provide a hymnal for the
young, in which, whilst a high standard of excel-
lence and a healthy religious tone are preserved,
every hymn shall be, as regards the sentiments
conveyed and the expressions used, within their
possible experience, and, as far as may be, within
their comprehension. In adhering to this rule, the
compilers have necessarily been obliged to exclude
from their pages many hymns which, however
valuable and beautiful in themselves, it would be
impossible for children to use without a simulation
of religious experience dangerous to the simplicity
and truthfulness of their relations with God. At
the same time, they have not forgotten the necessity
of making children familiar -in childhood with such
hymns as they can love and value all their lives."
Such labour, such learning, such research, so
THE CHILDREN'S HYMN-BOOK 91
much prayerful thought bestowed by Mr. Ellerton
and his fellow revisers upon The Children's Hymn-
Book have been abundantly rewarded. The work
was immediately recognized as supplying a want
long felt in the Church. The latest and highest
authority on the subject, Julian's Dictionary of
Hymnology, says it "has at once taken the leading
place among Church books, and contains not only
the best hymns hitherto published, but new hymns,
some of which are of equal value."
THE CHURCH OF ENGLAND HYMN-
BOOK
IN addition to the laborious and difficult task of
acting as reviser, we might almost say editor, of the
foregoing important hymnals, Church Hymns, and
the Children's Hymn-Book, Mr. Ellerton's opinion
and advice were much sought by the compilers
of other books. At this time the Rev. Prebendary
Godfrey Thring was preparing for publication his
Church of England Hymn-Book, and many were
the letters which passed between the two poets
with regard to it. It is true that Mr. Ellerton had
no hand in the construction of the work, for, as
Mr. Thring tells me, the whole book was entirely
thought out and finished before he saw it, he seeing
only the proof copy just before it was published,
and too late to make any alteration in it. As
specimens of the correspondence between the two
friends, the two subjoined letters are interesting,
the one showing the high value which Mr. Thring
placed upon his friend's criticisms, the other con-
taining the writer's estimate of some well-known
hymns, and of one of his own.
92
THE CHURCH OF ENGLAND HYMN-BOOK 93
" Hornblotton Rectory,
" Castle Gary, Somerset.
" Oct. 17, 1879-
"Mv DEAR MR. ELLERTON,
" Oh dear ! I am inclined to say. I wish I
could have shown you the proof-sheets before the
work had gone so far, for some of your remarks
are very valuable, and you cannot think how I
appreciate your kindness in taking all the trouble
you have done, and even now I shall be able to do
something towards repairing some of the omissions.
But unfortunately Skeffington sent out his circular
stating ' This day,' etc., so that, as he says, he is
receiving daily orders for specimen copies and
cannot supply them, and is urging me on to publish
at once, and this is impossible, for even now, with
all the revisions that it has been through, there are
heaps of blunders, and in my state of health I am
overburdened. This morning I have difficulty in
gathering my thoughts. The book, however, is
gone so far that I cannot put in or omit hymns
now without incurring too great an expense, unless
I can manage to get them into the same space. I
will go through some of your chief criticisms as
well as I can.
" First — morning hymns. I see I have marked
some of the hymns you mention, and am very sorry
that I did not put in 6 (Wesley's), ' Forth in Thy
Name.' I hardly know how I came to omit this ;
only for the last three or four years I have had to
move about in search of health, and at one time I
found that I had mislaid or lost several selected
hymns, and I always feared lest I might have lost
94 JOHN ELLERTON
some of importance, and I rather think this must
have been one of them. The other two (3 and 5)
I might have had, but I have a large selection, and
I do not think have lost much here. 815, Kennedy's
Hymnologia, I have referred to, and find that I have
cut out some hymn, and with it all but the first verse
of the above; but that I do not think much of, if the
rest of the hymn is not of a higher standard.
" 24. It is too late now to revert to ( Towards
the eve.' You are right, though, the other reads
better. I fear I did not compare this with Chandler ;
I could only get a copy lent me for a time.
" 26. You are quite right about ' wishing ' being
the consequence, not the cause. Perhaps you are
rather hard in some of your other remarks on the
poetic mind ! Still I had perhaps better have
omitted the hymn altogether ; but again, too late.
"42. I cannot recollect having shortened this
hymn. I fancy you must have sent me this in
MS., otherwise I do not know how I got it ; but
how came it to be altered in Church Hymns ? I
hope I have the proper text, for it is better than
that in Church Hymns. I have made a note of
your alterations ; it is a beautiful hymn, one of if
not your best.
" ' Alleluia ! fairest morning,' C/i. Hymns 38. A
good hymn, but I fear it is too late, and I have,
I think, a very good and sufficient selection for
Sundays. I should, however, have inserted it had
I known it sooner. You do not state who it is by.1
1 It is a translation from Hymns from the Land of Luther.
The original is by Jonathan Krause (Diet, of Hymnology,
P- 633).
THE CHURCH OF ENGLAND HYMN-BOOK 95
It is not, however, of sufficient consequence to pay
a large sum to admit it now.
" 85. ' Gird thee at the martyr's shrine.' You
are rather hard upon this. I don't think that we
need be quite as realistic as your sarcastic remarks
would imply.
"$8. Litanies are difficult matters. I thought
myself fortunate in getting one on each of the
most desirable subjects that were not rubbish. If
people require more there are plenty of penny
books, such as Pollock's (his is the best), and none
others that I have seen come up to the literary
standard which I fixed in my own mind . . . -1
Only those who, like myself, have tried, can have
any idea of the labour of such an undertaking. I
hope you will appreciate the Indexes, for those are
a work of themselves.
" Ever very truly yours,
"GODFREY THRING."
" The Rectory, Barnes,
"Feb. 10, 1881.
" MY DEAR THRING,
" My conduct to you has been perfectly
disgraceful, and no apology can cover it. But I
have been very busy with my two bantlings, Church
Hymns and the Children s Hymn-Book, which are
both just ripe for publication, and will be out, I
suspect, simultaneously.
"Well, now to your letters. You were quite
right to abuse my Purification Hymn ; I know it
is very bad. Don't be angry with me for not doing
1 Part of this letter is lost.
96 JOHN ELLERTON
an Easter Eucharistic Hymn ; I always use (and
rejoice in) ' At the Lamb's high feast we sing ; ' but
even without that I could not add a mediocre one
to the stock of really fine Easter hymns we possess.
Don't you like the rough force too of Luther's
' Christ Jesus lay in Death's strong bands ' ? I do
think that is so full of Easter life and joy and
strength !
" I don't know anything about F. S. Pierpont *
(so spelt, I think) except as a contributor to Orby
Shipley's Lyra Eucharistica, and a layman. If
you have Lyra Eucharistica, and intend to use * For
the beauty of the earth/ look at it as it is there.
The text in Church Hymns is very corrupt. But
I added nothing ; Compton, I think, sent us the
hymn. Unluckily I have not got the enlarged
edition of Lyra Eucharistica^ and it is not in the
first.
" I don't think C. Wesley's hymn you enclose is
one of the very best, it seems to me rather heavy,
and lacking in vitality — an unusual fault with his
earlier hymns. But very likely I may be prejudiced
by my liking for some of his other Eucharistic
hymns.
" The doxology to ' Angels from the realms of
glory' we took from Chope's Book of Carols ; I
thought it was a good finish to the hymn.
" I like rather the ' Alleluia dulce carmen ' coming
before Septuagesima. For though, of course, the
change does not really come till Lent, there always
has been a subordinate change at Septuagesima.
1 F. S. Pierpoint, author of the favourite hymn, " For the
beauty of the earth," Children's Hymn-Book, 256.
THE CHURCH OF ENGLAND HYMN-BOOK 97
The Christmas cycle of festivals comes to an end
with Purification, and of Sundays with the last
after Epiphany. Then the days are reckoned
backwards from Easter. Septuagesima is a new
start, and in places where they change altar-cloths
I suppose the Lenten colours always begin at
Septuagesima ; and it seems to me the hymns
ought to be arranged on a similar cycle. Historic-
ally, too, the hymn is a memorial of the fact that
' Alleluia ' was discontinued when Septuagesima
began ; the substitute being ' Praise ye,' etc. A
curious thing, by the way, that the Hebrew words
should have to our fathers a festal ring about them
which the vernacular translation did not have. But
I suppose it was the association with the triumphal
songs of Revelation.
" I am so very sorry to hear of your watery
calamities. We have been comparatively unscathed,
not quite, but nearly so. Kind remembrances
to all.
" Ever yours sincerely,
"JOHN ELLERTON."
The CJiurch of England Hymn-Book, adapted to
tJie Daily Services of the Church throughout the
Year, was published in 1882. Dr. Julian speaks
of it in terms of the highest commendation, higher
indeed than of any of its competitors ; and had not
Hymns Ancient and Modern been before it in the
field, and already taken deep root, it is more than
possible that Mr. Thring's book would have become
the leading Hymnal in the Church of England.
It has been seen, then, that between 1876 and
G
98 JOHN ELLERTON
1884, that is, the eight years of his residence at
Barnes, Mr. Ellerton completed Church Hymns,
with its Notes and Illustrations ; the Children s
Hymn-Book ; to say nothing of the assistance he
rendered to other hymnals, especially the Hymnal
Companion and Hymns Ancient and Modern. When
it is remembered that all this, and much more, was
done, not in the quiet leisure of some cathedral
close, or even of a country living, but amid the
incessant calls and interruptions of a populous
suburban parish, where the writer of these lines
was his only curate, entailing long night vigils, for
the day gave him but scant time for literary work,
it is no marvel that at last he broke down under
the burden. A severe attack of pleurisy in the
cold spring of 1884 completely prostrated him, and
for a time the issue was very doubtful. By God's
mercy, however, he rose from his bed of danger,
but he knew that he could no longer work as he
had worked. He resigned the Rectory of Barnes,
and leaving England in the autumn, sought rest
and health first at Veytaux, near Chillon, over-
looking the lake of Geneva, finally accepting the
winter chaplaincy of Pegli.
CHAPTER V
1884, 1885
SWITZERLAND AND ITALY
Veytaux — Pegli — An Italian Poor-House
IN the autumn of 1884 Mr. Ellerton left England
to seek rest and recreation in Switzerland. His
first stay was at Veytaux at the extreme eastern
end of the Lake of Geneva, near Montreux, to the
winter chaplaincy of which he had been appointed
by the S. P. G. There, amid lovely scenery, and
health-restoring breezes from mountain and lake,
he soon recovered much of his former strength and
cheerfulness. With the burden of Barnes off his
shoulders, and feeling that his many years of un-
remitting labours in hymnology were bearing good
fruit in Church Hymns and the Children's Hymn-
Book, both of which had been successfully launched,
he felt that he had earned his holiday, and was
determined to enjoy it thoroughly.
His first impressions of Veytaux may be gathered
from the following extract from a letter to one of
his sons at home : — " As for the walks, they are
endless, and ever fresh in deliciousness. Each day
reveals some new vision of mountain glory, and the
99
100 JOHN ELLERTON
very road into Montreux is never twice alike. More-
over, there are charming groups of picturesque
chalets, fountains, wood, and rock at every turn ; but
to say that is only to say that this is Switzerland.
There is, too, a novelty about all manners and
customs that is always amusing. The people are
neither bureau-ridden nor priest-ridden, nor drilled
into obedience ; there is a curious * Fais-ce-que-voul-
dras ' way of doing among them, and yet a great deal
of accuracy and regularity in all business matters,
which I suppose finds its parallel in America, but
which is new to me : e.g. Chillon is the * Wands-
worth Gaol ' of the canton ; but being also a ' Tower
of London/ and a great show place, people walk in
and out from morning till night, and especially on
Sundays, when all nationalities lounge into the
prison chapel when service is going on. One of
the 'prisoners of Chillon/ probably a Swiss Mr.
Sykes, objected to attending church in consequence
of not liking his 'uniform' to be noticed by
strangers ; whereupon the Governor considerately
lent him a Sunday suit ! "
The following charming letter will also be read
with interest ; it is Veytaux seen through a poet's
eyes : —
" Veytaux, Oct. 28, 1884.
" MY DEAR
". . . . As to the place itself, it is inde-
scribable. How can I give you an impression of
these hills of the Chablais, St. Francis de Sales' old
diocese — the ' Alps of Savoy ' as they have been
called, which confront me every time I lift my
eyes from the paper ; and which, whether glowing
SWITZERLAND AND ITALY IOI
in the morning sun, or veiled and wreathed with folds
of soft white cloud, or gleaming in the moonlight, or
dark and stern with their tempest-scarred precipices
and streaks and sheets of snow, are ever changing,
ever beautiful, ever fresh to us ? How can I tell you
of the view up the lake, with colours indescribable —
the grey old castle rising sheer out of the bluest of
water, with little white waves washing its walls —
the wooded hills, in such hues of scarlet, purple,
crimson, and gold as no paint-brush could draw —
the stern pine-clad ridge behind — the Rhone
valley opening up at the head of the lake, with the
central distance filled with the most beautiful of all
the mountains, the seven-topped ' mystery,' wonder-
ful * Dent du Midi ' ? How can I draw to you the
strange contrast as we turn to the right, and look
westward down the lake, of vineyard and white
villas, and spires, and chalets hanging on the green
hill-side, sunny smiling land edging the great lake
far into the dim distance, where we just catch the
long grey ridge of the Jura — the barrier that parts
us from the north, and home, and all familiar
things ? Or how can I tell you of the hundreds of
bits of beauty which every walk opens out, quaint
villages with their chalets hanging one above
another, women nursing their babies in the carved
wooden balconies, or carrying them strapped to a
pillow in the glory of their Sunday best — the road-
side fountains with their tiny troughs of ever-
running and deliciously clear water, with two or
three old cronies gossiping and washing their linen
around them ; the old church on a magnificent
rock, which goes sheer down from the churchyard
102 JOHN ELLERTON
wall ; its churchyard planted beautifully, and with
seats commanding — oh ! such a view ; the roses and
fuchsias and scarlet salvias still in full bloom, in the
many gardens which hang on the hill-side. No, it
is only heaping words together that mean nothing.
I don't think I can make any one fancy it.
" I send you the French hymn l which I have
copied out from the hymn-book used in the
Swiss National Church of this canton. It is by
Vinet, the greatest man by far of modern French
and Swiss Protestantism, whose words, you may
remember, are the striking motto of Maurice's
Theological Essays. It was a great comfort to
me when I found it on my arrival here, very
depressed and weary, hardly able to find comfort
even from Nature, in the glory which she wears
here. K has heard from C , who seems to
be full of the influence of that wonderful Rome.
Shall I ever see it ? I don't know. Even St. Paul
wanted to ' see Rome.' "
From Veytaux he was summoned, evidently
much against his will, to take the winter chaplaincy
at Pegli, near Genoa. The following characteristic
letter to his friend, Professor Henry Attwell of
Barnes, shows that although he would rather have
stayed at Veytaux, he was quite disposed to make
the best of and enjoy to the utmost his new
surroundings. To be on Italian ground was a new
experience to him, and with his mind so full as it
was of power to appreciate everything that was
1 Beginning, " Pourquoi reprendre, O Pere tendre,
Les biens dont Tu nvas couronne ? "
SWITZERLAND AND ITALY IO3
beautiful in nature and art, and every historical
association, it is no wonder that when once settled,
he enjoyed the change thoroughly.
" Casa Puppo, Pegli, Gcnova, Italia,
"/an. 21, 1885.
"Mv DEAR PROFESSOR,
" The snowstorm which has blocked
Mont Cenis has not only kept our children from
joining us, but has kept us for some days separate
from all English letters and papers. Last night,
however, a telegram reached us from Veytaux, and
I hope that this letter will make its way to you in
a day or two without unusual delay. Let it bring
you not only all good wishes for 1885, but most
cordial thanks to you for your most welcome New
Year's letter, and for the valued MS. from Max
Miiller, which has caused you so much kind trouble ;
and of which more anon.
"You will be glad to hear that we are safely
lodged on a ' piano ' in a respectable Italian house,
not exactly in sight of the Mediterranean, at least
not on its shore, but in full southern sunshine, and
with many elements of interest and enjoyment.
We have pretty views both of the sea and the
Apennines from the Piano above. The S. P. G.
Secretary summoned me hither in rather a head-
long way from Veytaux, and at first there was
everything to make the contrast emphatically
disagreeable. We came from those ever-delightful
mountains to the suburbs of a busy Italian city,1
from chalets picturesque in spite of themselves,
1 i. c. Genoa.
104 JOHN ELLERTON
where every shed and every fountain was a picture,
to rows of hideously-painted and colour-washed
tall houses ; from a very happy and congenial
group of English exiles, whom Christmas had
drawn together into a very pleasant intimacy, to a
huge barrack of a German hotel, built for some
hundred and twenty, and holding only the odd
twenty, among whom we were literally the only
English— I had almost said the only English-
speaking people, but for some pleasant Dutch folk
who took to us rather than the Germans, and talked
English to us ; from a large congregation in church
and cheerful services to a little empty church
of our own. But all that is over ; and the
gloomy weather, which made us feel as if the
Sea of all history met us with a scowl, has given
place to .sunshine, which, despite the ' tramontana,'
makes us feel that we are south of the Alps. And
as all our strange surroundings become by degrees
familiar, we feel that it is quite possible we may
grow so to like them as to be quite sorry when we
have to leave. Genoa itself is irresistible in its
attractions ; the talk about its dazzling beauty may
be rather * tall,' and its palazzi may represent a
good deal of tasteless luxury ; but still there they
are, these streets of marble buildings, all teeming
to this hour with busy life ; for the great names
of past Genoese history are still to-day the names
of men who build factories, launch ships, speculate
on companies, and amass wealth to an extent
which rivals what one hears of American million-
aires. And really if Jay Gould lived in a house built
for his family in Queen Elizabeth's days, hung with
SWITZERLAND AND ITALY IO$
portraits by Van Dyck of seventeenth century
Goulds, one might — inconsistently perhaps, but ex-
cusably— think his money-making a little more re-
spectable. But anyhow Italy — at least this Northern
Italy — is all alive. People who have known it for
thirty years say the change is simply marvellous.
The beggary, the rags, the bare feet, the lazy
lounging, the filth of which one has heard — I rub
my eyes and ask where they are ? On an average
one meets two beggars a day ; everybody has
good boots and stockings ; there are handsome
State schools close to this, filled with children —
schools where at stated hours the clergy are allowed
to teach. Our lodgings are delightfully clean —
1 heating ' quite superfluous ! the cookery better
than at Veytaux, and I don't think that six francs
per head a day, which includes two bottles of
excellent wine, is extortionate. Of course there
are drawbacks ; the villas of the rich, and the big
barracks of houses in which the working people
live are more hideous than can be conceived ; the
universal practice of hanging out of window all day
every shred of clothing not on the person is whole-
some, but not even picturesque ; and of course one's
nose is occasionally as much annoyed as one's
eyes. And Pegli is not exactly a Paradise, though
my church is overshadowed by a palm instead of a
yew-tree, and oranges hang from the trees in every
cottage garden in golden glory. I hope we shall be
very happy when we are all together again, till we are
released from duty here, and perhaps enabled to take
one peep at Florence before coming north again.
" I was saddened and shocked at the instant of
106 JOHN ELLERTON
leaving Veytaux by the news of Bishop Jackson's
sudden death, for all my personal recollections of
him are most happy. Inconspicuous as a public
man, he yet won the deep respect of men like
Tait and Lightfoot, indeed something like enthu-
siastic affection from the latter, and in his home
circle, and among his neighbours, he always
seemed a most perfect Christian gentleman. I
wish the Premier well over his hard task of selecting
his successor ; perhaps by this time it is all over.
" I have very much enjoyed the extracts from
Max Miiller which you have been good enough to
copy for me. The tribute to Stanley is touching
and interesting, and I am sure describes what he
was from Max Muller's point of view. The earlier
letter is also most interesting. All such papers
help one to understand and to love many who are
far off from us now in thought, but who will doubt-
less one day come from East and West and sit
down at the Eternal Feast of the Kingdom of
God, while some of us children of the Kingdom
find ourselves in darkness after all. If I fail to see
that Max Miiller realizes the absolute uniqueness
of our Lord, a uniqueness which I think myself
nothing but the Catholic hypothesis accounts for,
yet I feel he has grasped some of the leading
ideas of Christ's teaching as to the Father and
Himself, with a force all the more striking because
he approaches the question from his own special
point of view, that of the historian of religious
ideas. And he is right about the perpetual danger
of orthodox people lapsing into Tritheism, as well
as about the unreality and baseness of much
SWITZERLAND AND ITALY IO/
orthodox devotional language addressed to Christ,
language which paves the way for parallel addresses
to Mary, such as In te salus nostra est, which is
under a crowned Madonna not many yards from
this house. This comes of forgetting the teaching
of Christ's own prayer.
" With love to Mrs. Attwell and all your circle,
'< Believe me ever, my dear Professor,
" Affectionately yours,
"JOHN ELLERTON.
" Scraps from London papers always most
welcome — above all in this land."
The following beautiful poem — not a hymn in
the strict sense of the word — included in his Hymns
Original and Translated, is inserted here as show-
ing how his heart overflowed with love and gratitude
to his Heavenly Master for the rest and peace he
was enjoying.
HYMN OF THE WORKER ON A HOLIDAY.
Here in this peaceful time and place of rest,
I lift my thoughts, dear Master, unto Thee ;
Seeking in calm repose upon Thy breast
Some gracious pledge that Thou art come with me.
Thou too hast known the thronging of the crowd,
The ' many coming ' as the hours went by,
The weary head in deep exhaustion bowed,
The broken sleep, the sudden midnight cry.
All these were Thine, O Bearer of our woes ;
No rest for Thee our suffering manhood gave ;
Through Thy three years no leisure for repose,
Till that last Sabbath in Thy garden-grave !
IOS JOHN ELLERTON
Yet Thy compassion knows my feebler frame,
Mine is the rest my Master would not take ;
And if my work indeed be in Thy Name,
These quiet hours are hallowed for Thy sake.
Thou art with me ; as when Thy Twelve returned
And poured their tale of labours at Thy Feet,
Thy pitying Eye their weariness discerned.
Thy Love provided them some still retreat.
With Thee they climbed the gorge whence Jordan falls,
Saw Hermon's snowpeaks glow with dawn's red fire,
And watched, beneath the heathen's broken walls,
The blue sea whitening on the shores of Tyre.
Thou lovedst Thy fair land ; the solitudes
Of her grey hills, fit home for musings high ;
Spring with her glowing flowers and nestling broods,
The moonlit garden and the sunset sky.
Nor these alone ; for Thou didst condescend
The joys of human fellowship to share,
The simple welcome of some village friend,
Mary's deep gladness, Martha's loving care.
In toil, in leisure, I may learn of Thee ;
Keep Thee beside me in my mountain walk,
Set to Thy Name the music of the sea,
And open all my heart in voiceless talk.
So when Thy call shall bid me to return
With strength renewed, to labour in my place,
My lips shall overflow, my heart shall burn
With new revealings of Thy boundless grace.
Pegli, Feb. 1885.
While in the neighbourhood of Genoa Mr.
Ellerton often paid visits to that city. He knew
that in the Poor-house there was to be seen Michael
Angelo's incomparable Pietd, and thus he describes
it;—
SWITZERLAND AND ITALY
"AN ITALIAN POOR-HOUSE
" High on the hillside above the city of Genoa,
surrounded by broad roads and wealthy private
houses, stands a stately building, which might be a
Royal Palace. Its stairs, its pavements, its long
pillared corridors, are of white marble ; from the
broad terrace in front you look down upon the
great harbour crowded with vessels of all countries,
upon the lighthouses, the churches, and busy
streets of the famous ' City of Palaces/ and then
the encircling arms of blue mountains clasping the
bluer sea. Over the door is a shield with that cross
of St. George which it is said England borrowed
from Genoa in the old crusading days. On a
marble tablet a long Latin inscription tells, in
rather pompous language, what levelling of rock and
filling up of valley and diverting the channel of the
mountain stream were undergone at the expense of
the citizens before this splendid building could
be raised, and of the vast sums it cost to make it
what we see it. Inside, the halls and passages and
landings are filled with statues and busts of the
greatest and wealthiest of Genoese merchant princes
and prelates. Yet no king or duke or noble ever
inhabited it. These men are commemorated here
because they were benefactors to the poor. This
marble palace is the proud city's home for her
paupers. In England we should call it a workhouse;
in Italy they call it by a kindlier name, the ' Alb ergo
del Poveri,' that is, the Hostelry or Inn of the Poor.
1 10 JOHN ELLERTON
" I enter with the friend who has undertaken to
show me over the building ; he tells me the strange
story of its erection.
" Some two hundred years ago there was a great
famine in the city of Genoa. Multitudes died, and
whole families begged their bread starving in the
streets. The compassion of the city was aroused ;
it was determined to provide a home for the poor,
where for ever after they should be lodged, fed, and
clothed. Large sums were contributed, and the
site was cleared after the fashion described in the
inscription. When all was ready to begin the
building, another grievous calamity befell Genoa —
a terrible pestilence. People died faster than ground
could be provided to bury them. There was no
available space outside the walls but this which
was already set apart for the Home of the Poor.
This ground then became the last resting-place of
the plague-stricken. Nine thousand corpses were
buried upon the hill-side. Years passed on, and
at last it was thought safe to resume the work ; and
over the resting-place of the dead arose, after long
delay, the marble Palace of the Poor.
" It is a great square with a cross intersecting it.
One side is set apart for men, and the other for
women. It is planned for 1800 inmates, and about
1 200 are now inhabiting it. They are admitted upon
the recommendation of some respectable person, —
about this no difficulty is made ; and once admitted,
they are provided for till death, from the funds of
the Institution. There is little comfort, according
to our English notions ; and in winter the cold is
intense, for Genoa is scourged by bitter north winds
SWITZERLAND AND ITALY III
from the mountains, and no provision is made for
warming the vast passages and stairs. In summer
it must be pleasant enough ; and the old men and
women sun themselves, as Italians love to do, in
the many balconies on which their windows open,
and look out upon the gardens, and the city, and
the mountains, and the sea.
" In the centre of the whole building is the chapel.
Thither my friend led me, saying, ' There is one
thing only which you must look at here ; keep your
mind undistracted for that.' So we stopped before
an altar, behind which, let into the wall, is a circle
of marble about two feet across. Before this we
stood long, hushed and awe-struck. Two heads
only, that of the dead Saviour and the mourning
Mother bending over Him, as she supports Him on
her arm. Her face is very quiet, there is no
theatrical display of grief; she is not meant to
attract you by her beauty, though a beauty beyond
description seems to pass from the face to your
heart as you look. The Christ lies dead ; the damp
of death seems almost to stand upon His brow, but
all pain and agony are passed out of it. It seems
as if the mother's face had grown calm by long
gazing into His. The sword has pierced her soul,
but already the wound has begun to heal. It is
not yet Hope, but it is perfect Peace even in the
deepest depth of her darkness. The accompanying
illustration, from a photograph taken from the
original, may help to illustrate my description — it
can do no more.
" The history of this piece of sculpture is unknown,
except that it belonged to a great Cardinal long
112 JOHN ELLERTON
ago, and that at his death his family gave it to the
Home of the Poor. It is often said to be by the
great Michael Angelo, but no one really knows.
The Italians have had a careful copy made of it, and
placed in the new Museum of Michael Angelo's
works at Florence. In England I am afraid the
original would have been sold for the benefit of the
Hospital Funds, and the copy left in the chapel.
But it is not so here. And surely of all the gifts
that in her proud and ostentatious munificence this
city of palaces has lavished upon her poor, one of
the kindest and tenderest was this, the setting up
where these old men and women creep in daily to
pray to God, this precious memorial of the sorrow
which none other sorrow was like, which has purified,
hallowed, and transformed all other, to turn it at
last into joy." l
In April Mr. Ellerton and his family left Pegli,
but before turning homeward he seized the oppor-
tunity of visiting Florence. The impressions which
that city — itself a poem — made upon his poetic
mind are best gathered from his own words in the
following letter : —
To A FRIEND IN VENICE.
" Florence, April 22, 1885.
MY DEAR
* Yes, it is nice to think
that you and I clasp hands in Italy, and hear the
same soft language, and see the same dark faces,
full of pathos or mischief, or anything but stolid
1 Dawn of Day > Oct. 1885.
SWITZERLAND AND ITALY 1 13
content or dull weariness ; and see great buildings
and famous pictures, and are living through the
Past of great historic cities, under this cloudless
sky and this bright moonlight. And as I saw
sunset on Fiesole and on Giotto's Tower, and the
lovely Campanile, where the old 'Vacca' of the
Palazzo Vecchio still hangs, so you saw it perhaps
on St. George of the Seaweed, or on the doves of
St. Mark, and the long fretwork of the Ducal
Palace. How shall we match the two Queens
against one another — Arno against Adria ! But I
won't give up my Lady of the Flowers even for
your Queen of the Sea ! Never was so fair a gem
in so beautiful a setting. You will be able to tell
how impossible it is to describe, when one is simply
overwhelmed with all one sees. To sit in the awful
Baptistery where Dante was baptized, and look up
at the great mosaics of Christ enthroned, and the
dead rising to judgment, as his baby eyes saw
them ; to see sunrise and sunset and moonlight on
Giotto's Tower — such a wonder of colour as nothing
can paint ; to go from church to church covered
with those great mosaics which take hours to
appreciate — one had rather say days ; to see with
one's own eyes the places sacred to such immortal
memories ; to stand in the Loggia dei Lanzi and
think of that awful Palm Sunday, and that still
more awful June day in the great square below ;
to people with one multitude the vast area of the
empty Duomo where the Prophet l so often spoke ;
to stand by the graves of Pico and Galileo, and
Antonino, and Michael Angelo — no ! there can be
1 Savonarola.
H
114 JOHN ELLERTON
no place like Florence. And then there are the
Galleries, of which we have as yet seen only three
or four rooms of one, and that contains more
precious things than I ever saw before. I really
don't know where to begin. I think, however,
some distinct impressions are coming upon me.
" First, of the wonderful greatness of Giotto. He
is as saintly as Fra Angelico, and far more human.
Oh that you could see his fresco in Santa Croce of the
spirit of St. John rising up to join the Blessed One
so many years parted from him. The friends and
disciples are looking into the open grave, in quiet,
peaceful sorrow, knowing all is well, but feeling
that the last of the Apostles is gone, and the first
age of the Church is over. But one looks up in
faith, and this is what he sees : the old man's form
is being drawn upward, with such a look of peace
and joy and love upon his face, which says, 'At
last I am to be with Him and see Him again.'
And from heaven He stretches down in very
human love, holding out both hands to welcome
John, as one would welcome a dear friend or brother
coming home from abroad. And behind Him are
the other ten — James's young face looking over
His shoulder — Peter almost inclined to press
forward even before his Master, but keeping back,
only thrusting his arms out saying, ' Dear John, I
must have the next embrace ' ; it brings happy
tears to one's eyes. Scarcely less lovely are the
two I have just seen at S. M. Novella, the Joachim
and Anna, and the Birth of Mary — the sweet,
placid baby face, and the nurse and servants
wondering at the little thing ; and the old Mother
SWITZERLAND AND ITALY 115
lying pale and with half-shut eyes, but so happy
and thankful, with her cheek on her hand. Cimabue's
Madonna is very hard to see, but it is indeed
worthy to make the street where it was painted the
Borgo Allegro.
" We are working very slowly, but as thoroughly
as we can ; resting for two or three hours at mid-
day, and only walking or strolling in the evening,
for the mornings are tiring. We are putting off
San Marco till Sunday, finding each of the greater
churches more than enough for a day, and there is
so much ! S. M. Novella alone would fill volumes of
lovely photographs, were it possible to photograph
all, and Santa Croce another. Except the great
statues and a few Titians, we have as yet seen no
art that is not Florentine. What a place !
"Well, I must stop now, for we must go for our
drive. Tell me all about Carpaccio's Sta. Ursula,
the Paradise, and the Scuola di San Rocco
especially''
In May 1885 the party returned to England, and
shortly after his arrival Mr. Ellerton, vastly reno-
vated in mind and body by his delightful visit
to the continent, was presented by Sir Spencer
Maryon Wilson, Bart, to the Rectory of White
Roding, Essex.
CHAPTER VI
1885—1893
WHITE ROBING
Hymns Ancient and Modern — The Last Hymns — The Close
SHORTLY after his return from the continent Mr.
Ellerton was presented to the Rectory of White
Roding, one of the nine villages to which the
Roding gives its name 1 as it winds between the
hills and flats of Essex to join the Thames near
Barking. This piece of preferment he owed to the
kind mediation of his old friend and fellow-worker,
Bishop Walsham How, who represented to Sir
Spencer Maryon Wilson, the patron, that "the best
living hymn-writer," as he himself calls him, was at
that time without a benefice.
White Roding is a scattered parish lying on a
bleak Essex hill, amid scenery totally devoid of
any special interest, and being five miles from
Sawbridgeworth, on the Great Eastern Railway,
the nearest station, was inconveniently situated for
a literary man. The rectory is a substantial old
1 Roding-Abbess, Roding Aythorpe, Roding-Beauchamp,
Roding-Berners, High Roding, Leaden Roding, Margaret
Roding, and White Roding, with its hamlet Morrell Roding.
116
WHITE RODING II?
house, with a large garden surrounded on three
sides by a moat, and the church stands close by, its
little spire forming a landmark for many a desolate
mile. But the new rector rejoiced in the place as
affording a welcome retreat after the toil and turmoil
of populous Barnes. The demands of the parish
on his time were not excessive, leaving him leisure
to devote his pen more freely than before to the
service of the Church.
In a very charming and characteristic letter to
his friend, Professor Attwell of Barnes, he thus
describes his new home : —
" The Rectory, White Roothing, Dunmoiu,
"July 15, 1885.
" MY DEAR PROFESSOR,
" I have deprived myself of a pleasure
in neglecting so long to write to you, for your last
letter was provocative of a reply, and I hope this
will bring me before long another in return.
" I am rapidly discovering the pleasure of return-
ing to my old vocation of a country parson ; and
certainly this delightful summer weather presents
the life to us all on its brightest side. It is very
pleasant to have what I have always longed to
have — an old church with some historical interest
about it, and thoroughly English looking ; and I
never see its shingled spire peeping through the
elms and limes, or its grey tower with a foreground
of corn-fields and a background of dark trees, with-
out a fresh pleasure in thinking of it as something
full of true English beauty and charm, of which
one can never tire. We delight also in our green
IlS JOHN ELLERTON
and very unconventional garden, just one of those
which arose before people knew how to separate
use from beauty, or to fancy they could be separated;
so that you scarcely know where your roses end and
your cabbages begin. The greater part of the
house is I should think seventeenth century, one or
two rooms perhaps older, with a very ugly but com-
fortable addition made some thirty-five years ago
by an old rector — a great Evangelical and Calvin ist
light in his day, the Rev. Henry Budd, of whose
(successive) wives, nightcap, sermons, tithe-taking,
and perambulations of the parish there are many
stories. Evidently a very worthy, pious, simple-
minded old man, with a propensity for writing
somewhat Johnsonian epitaphs upon his wives,
curates, and parishioners. In 1877 my excellent
predecessor, Jacob North, a scholarly, liberal-minded,
genial man, and a very admirable clergyman, came
with his wife and family. He soon lost his sight ;
but his mind directed everything, and his children
were the saving of the parish. Their personal
influence upon old and young, and their indefatig-
able energy in both work and play, were the
greatest blessing to the place.
" We like our neighbours very much I
need scarcely say they are all very shy of my
alleged politics, but I think I am beginning to
reassure them. Our Conservative candidate is a
more than respectable member of the party, Sir
H. Selwin Ibbetson, a very typical good squire,
church restorer, master of hounds, and a most
kindly and considerate landlord to his poorest
cottagers — just the man one would look to see
WHITE ROBING 11$
among these quiet old-world villages and comfort-
able farm-houses. It requires an effort to call to
mind that the men who seek to represent us in
Essex are not typical embodiments of the principles
at stake. In fact, I never felt more independent of
party sympathies, I think, than now.
" I have been rather too busy with housing books
to have time to read them of late. My old friend
Dr. Hort came here for two nights at the close of
term, and brought with him Harnack's pamphlet
about the now famous Faioum fragment, the fac-
simile of which he showed me, as well as some
interesting photographs of the ' Didache.' He is
strongly of opinion that Bickell's fragment, if it
is indeed third century, is a fragment not of
a 'Gospel' properly so-called, but either of a
collection of Logia, or sayings of our Lord, or else
a treatise in which the writer certainly cites the
narrative, from memory, in a purposely abridged
form. He relies a good deal on the substitution
of the ordinary words for ' cock ' and ' crow ' for the
less usual — indeed almost unique — ones employed
by the Synoptists ; — just what a man would do
who was writing from memory, and had to mention
the conversation. He was very much edified by
the Times describing Harnack as a ' fervid Roman
Catholic.' Bickell is, I believe, a convert to Rome,
but Harnack, though I believe rather ' fervid ' as
a critic, is a very decided Protestant indeed.
" I have just read rapidly about half the first vol.
of Croker's Correspondence — a case in which the
typical Georgian office-jobber does, I fear, show
through all the whitewash still. But it raises one's
120 JOHN ELLERTON
impression of Croker's shrewdness and ability. I
hope you will get the book, if only for a deliciously
witty letter from Peel about Babbage's calculating
machine. Pattison and Mozley I have not yet
seen, being not yet en rapport with Mudie again,
but only with an old-fashioned so-called ' Clerical '
Book Club, which gives one but barren fare."
Again, in a letter to the writer of these lines,
he says, " I have said nothing of the house, which
is an odd, rambling old place, with, however, an
excellent drawing-room and dining-room, and a
quaint little den for myself where I am writing, of
course with a cat on the chair beside me, and with
the door open on a sunny lawn. The garden is
most delightful, and quite took me by surprise.
It is very rough and old-fashioned, but I hope we
shall make a Trapadao-os l of it by a fair amount of
Adam and Eve's work. As my predecessor — good
and holy man as he was — lost his sight, and his
wife and daughters were absorbed in curate's work,
the house and garden have suffered a good deal of
late, but I hope we shall be able to get them in
a tidy state without neglecting the parish."
To his great delight he found the church pro-
vided with a very good organ. The choir was
mixed, and it was a pretty sight to see the village
maidens in their white choir dresses in the front
row, with the boys and men in surplices behind.
By this time — 1885 — his hymn-work was practi-
cally done. CJiurcJi Hymns had been completed
in 1 88 1, and the Children's Hymn-Book the same
year. All the hymns on which his fame mainly
1 Paradise.
WHITE RODING 121
rests had now been written, and henceforward his
work was chiefly correspondence with other editors,
and the occasional writing of a hymn. The com-
pilers of Hymns Ancient and Modern had frequently
consulted him, but it was not until the preparation
of the "Complete Edition" was in hand that he
became one of the Committee. His leisure was
now devoted mainly to prose, and it was at White
Roding that he wrote The Great Indwelling, or
Thoughts on tJie Relation of Holy Communion to
the Spiritual Life, a work small in volume but
full of deepest insight into the mystery on which
it meditates. It contains too the graceful little
poems on ' The old in their relation to the young,'
' Down the lane at evening time', and a sonnet on
' The evening service of Man,' beginning —
" I would not linger idly by the strand
Of that dim water which I soon shall pass."
It was here too that he composed The Twilight
of Life, his De Senectute, as he playfully called
it, " full of helpful and cheering thoughts on the
special conditions, trials, encouragements, and
blessings of advancing life, and rich in bright and
beautiful teaching founded on Holy Scripture and
reason on the hope of reunion with our beloved
ones in the world above." x The book, published
by Cassells, is considerately printed in large
type. He also about this time made his translation
of Thomas a Kempis's Imitation of Christ. But
the largest and most important work at White
Roding was his editing the Manual of Parochial
1 Obituary notice in The Christian Age, June 28, 1893.
122 JOHN ELLERTON
Work, a series of articles "by writers who have
special knowledge or experience in the subjects of
which they treat." 1 Of the twenty-nine chapters
or sections which the book contains, six, and part
of a seventh, are from his own pen. It was pub-
lished in 1888, and has had, we believe, a large sale.
Occasionally Canon Ellerton would allow his
muse to lead him into other fields than those
devoted to hymns. He could when he chose write
very elegant sonnets, two of which are given here.
The earliest is written in a volume of Keble's ser-
mons given to his wife ; the other is a New Year's
greeting to his friends from White Roding.
C. A. E. FEB. 18, 1875.
TAKE, dearest, this, thy Lenten thoughts to guide,
The precious words of Hursley's well-loved saint : —
Not here the Poet, weaving garlands quaint
Of verse devout, for every holy tide ;
Not here the Champion, on his Master's side,
Skilful to ply his Logic's keen-edged sword,
Stern to avenge the honour of his Lord ;
Not here the Scholar, gathering far and wide
The classic lore which once he held so dear :
This is the Pastor, yearning o'er his flock,
To call them to the shadow of the Rock .
Still from his rest those accents calm and clear
Tell of the Narrow Way which led him there,
The Cross borne for us, and the Cross we bear.
"We wish you Good Luck in the Name of the Lord." Psalm cxxix. 3.
O FRIENDS, from under skies of ashen grey
What tokens can we send you o'er the snow,
While not a flower as yet has leave to blow,
And early we shut out the short dark day ?
1 Preface.
WHITE ROBING 123
Yet thoughts are free through curtained panes to go
And find you out and bring you unawares
Memories of brighter days, and silent prayers,
With power, methinks, to set your heart aglow.
Fain would we send you, ere the year expire,
Some word that tells you of our hearts' desire.
Hark ! from their tower the midnight bells proclaim
In changing tones the One Unchanging Name:
Then in that Name, O friends, both far and near,
Good luck we wish you in the new-born year.
So far back as 1870, while Mr. Ellerton was at
Crewe Green, he had been applied to by the Rev.
E. H. Bickersteth, now Bishop of Exeter, for per-
mission to insert his hymn, "Saviour, again," in
the first edition of the Hymnal Companion. His
letter in reply is well worth preserving, as it
shows his opinion on the frequently discussed
question respecting the guarding of hymns by
copyright.
" Crewe Green, Crewe,
"Jan. 31, 1870.
" MY DEAR SIR,
" You are most welcome to use the hymn
you mention. The new S. P. C. K. Appendix has
the longer form of it, but I shortened and revised
it for Sir Henry Baker, and I think the shorter
form is the better, but you can choose either.
" Thank you much for your own hymns. Some
of them I know well, others are new to me.
" I entirely sympathize in your feeling about
hymns as a gift to the Church of Christ. If one
is counted worthy to contribute to His praise in
the congregation, one ought to feel very thankful,
and very humble. So any of my hymns which are
124 JOHN ELLERTON
in my own power I always give freely, but a few
have been written for friends and at their request,
and these I cannot dispose of. I am also busy
with two friends in compiling a book, and of course
those of my writing or translating which are done
for that book are joint property. However, I am
glad to say that the hymn you approve of is free
to any who ask for it.
" I am, my dear sir,
" Yours very faithfully,
"JOHN ELLERTON.
The success which attended the first and second
editions of the Hymnal Companion led in 1889 to
the preparation of a third, and again we find the
right reverend compiler applying to Mr. Ellerton
for permission to make a still larger use of his
hymns than before. The following is the answer
which the Bishop received : —
" TJie Rectory, White Roding,
" April 24, 1889.
" MY DEAR LORD BISHOP,
" I thank you very much for the kind way
in which you have put your request for more of
my hymns. Your judgment respecting them is a
great solace to me, for I know that your Lordship
can enter into the feelings with which some of
them were written ; and that you know how often
one's own hymns rise up in condemnation of one's
coldness and faithlessness. So that there are times
when it does really cheer one for a Father in God
to say, ' I think God helped you to write that, and
WHITE RODING 12$
I think He has made it a blessing to one and
another.'
" I need hardly say how gladly I would place at
your Lordship's disposal any of my hymns which
you think useful. I never have made any of them
copyright, so that the Hymns Ancient and Modern
compilers will have no reason to complain of your
selecting from the Appendix the two you mention
in addition to the others. The text in the supple-
ment to Hymns Ancient and Modern contains a few
variations which I shall be glad if your Lordship
will look upon as my latest revision of them. That
for teachers originally began,
* Break Thou to us, O Lord,
The Bread of Life to-day,'
but I think that is an inappropriate use of our
Lord's metaphor, which is never applied to teaching,
so that I have altered it.1
" I am writing to Skeffington to ask him to send
your Lordship my little volume of collected hymns,
which I hope you will do me the kindness to
accept, in return for much enjoyment of yours. I
am most grateful for those you have been so good
as to send me. I read with delight in the Church
Missionary Intelligencer your translation of Xavier's
1 The revised version runs —
" Shine Thou upon us, Lord,
True Light of men to-day."
Hymns Ancient and Modern, 580.
The original, however, is preserved in the Collected Hymns,
p. 64.
126 JOHN ELLERTON
hymn,1 but the hymn for Holy Communion, and
that for the House of Mercy, are both of them quite
new to me, and you will paTdon my saying how
very beautiful I feel them to be.
" I am so glad that * Peace, perfect peace ' and
its tune are in the Hymns Ancient and Modern
supplement. Beyond all your hymns I think it
has brought blessing to many, and I know how it
has helped the faith of some of God's sorely-tried
children. Our Essex poor folk love it dearly."
" The Rectory, White Roding, Dunmoiv,
"Nov. 14, 1889.
" MY DEAR LORD,
" I can only to-day just acknowledge the
receipt of your Lordship's very kind letter. If I
can be of any service in looking over the proofs
you send me, it will be a great pleasure to do so.
I feel thankful for the opportunity of being still
of some little use now that God has given me in
my declining years a quiet sphere of work that
leaves me some leisure.
"I am so glad to see your translation of O
quanta qualia. I had two days ago a MS. trans-
lation sent me by Mr. Pott ; but I like Neale's
metre t and the lovely French tune ; and I shall
like to examine your version in detail.
" As to your Lordship's other request, I scarcely
know what to say. If the power seems given to
1 " O Deus ego amo Te,
Nee amo Te ut salves me."
The Bishop's version begins, " O God, I love Thee ; not
that my poor love," and is included in the last edition of the
Hymnal Companion.
WHITE RODING 12?
me to make anything of so great a subject which
can be at all useful, I shall be very thankful ; but
I do not know whether I shall be able. I will keep
it standing in mind during the next week or two.
"Do you know Vinet's marvellous hymn Sotts
ton voile d'ignominie ? It is in the S.P.C.K. Channel
Island book of French hymns, as well as in the
Chants Chretiens, and in the book used generally
in the Canton de Vaud. I want to try my hand
at it for a hymn for Good Friday.1 May I send
it you to criticize if I seem to succeed ? It is,
I think, a very great hymn in its own way, as a
meditation on the Love of the Atonement.
" Believe me, my dear Lord,
" Very sincerely yours,
"JOHN ELLERTON."
How highly the Bishop valued the assistance of
Canon Ellerton, the late Sir Henry W. Baker, and
of Dr. Walsham How, Bishop of Wakefield, may
be gathered from his graceful acknowledgment of
their services in his Introduction to the Hymnal
Companion, where he says —
" Nothing could exceed the true brotherly kind-
ness, for I can express it by no other word, with
which they have met my requests and helped my
work."
Feeling that his work as a hymn-writer was
now practically done, he collected all that he had
composed and translated into a volume entitled
Hymns Original and Translated, a copy of which,
as we have seen in his letter of April 24, he pre-
1 The translation is given p. 1 50.
128 JOHN ELLERTON
sented to his fellow labourer and brother poet,
Bishop E. H. Bickersteth. It contains seventy-six
pieces, including the longer and shorter versions
of " Saviour, again." Of them, eight were written
in his Essex rectory, namely—
1. "O Father, bless the children." For Holy
Baptism ; scarcely so much a hymn in the full
Augustinian sense of the word as a very beautiful
invocation addressed to the Three Persons of the
Holy Trinity on behalf of the baptized.
2. " O Jerusalem the blissful, Home of gladness
yet untold." For the restoration of a church, trans-
lated from O Beata Hierusalem^ a Mozarabic
Breviary hymn at least as old as the eleventh
century.
3. " Praise to the Heavenly Wisdom." For the
Festival of St. Matthias. These three hymns were
written for, and first appeared in, the " complete
edition" of Hymns Ancient and Modern. The
other hymns belonging to this latest period were
the following, none of which are, so far as we
know, incorporated into any hymnal.
4. " Thrice Holy, Thrice Almighty Lord." For
Trinity Sunday, translated from the French
Breviary hymn Ter sancte, ter potens Deus, by
Claude de Santeiiil (d. 1684). Of the version in
ChurcJi Hymns, the translation of the first three
verses is by Chandler, and that of the last two
by Mr. Ellerton ; showing that though the version
in the collected hymns is dated June i, 1886, he
must have made a translation at some earlier period.
5. " English children, lift your voices." A most
loyal children's hymn, for Queen Victoria's Jubilee,
WHITE ROBING 129
1887, written for Skeffington's collection of Jubilee
hymns.
6. " Again Thou meetest in Thy way." For the
Sunday after a funeral.
7. " Spirit of God, Whose glory." A fine hymn
for the opening of a parish room, written for the
dedication of the Charles Lamb Memorial Build-
ings, Easter Monday, April 2, 1888.
We may include here a hymn the date of which
is lost —
8. "This is the hour when in full brightness
glowing." For sext in Passion-tide, translated
from Charles Coffin's Paris Breviary hymn Jam
soils excelsum jubar. A version beginning " Behold
the radiant sun on high," by J. D. Chambers, is
in the Hymnary.
The hymns written subsequent to the publica-
tion of Hymns Original and Translated (1888),
now collected for the first time, are given in full
in another place.1
It now only remains to give some account of
Mr. Ellerton's connection with Hymns Ancient
and Modern, the last service he rendered to the
hymnody of the Church of England.
1 See p. 138.
HYMNS ANCIENT AND MODERN1
THE first edition of this world-renowned book
was published in 1861. The idea of reducing the
chaotic state of English hymnody which up to that
time had prevailed into something like order by
the compilation of one book of commanding merit
originated with the Rev. F. H. Murray, Rector of
Chislehurst, in Kent. The carrying out of the
idea was committed to the late Rev. Sir Henry
W. Baker, who associated with himself some
twenty clergymen, including the editors of many
existing hymnals, who agreed to give up their
several books in order, as far as might be, to
promote the use of one.
Small as the book was in its first edition, it at
once gained the confidence of the Church. The
lines upon which it was constructed were widely
recognized as the right lines. Although only con-
1 Much of the information here given is taken from a
paper by the Rev. W. Pulling, Chairman of the H. A. M.
Committee, read at the Swansea Church Congress, 1879,
from a communication addressed to me by the Rev. G.
Cosby White, the present chairman, and from the papers
of Mr. Ellerton himself, kindly lent me by his son, the Rev,
F. G. Ellerton.
130
HYMNS ANCIENT AND MODERN 131
taining 273 hymns, 132 were translations from the
Latin, 10 from the German, 119 English hymns
already well known and loved, and 12 were
original.1 Thus the hymnody of the Western
Church was to a considerable extent represented.
It contained, moreover, the vital principle of growth.
So favourably was it received that the necessity
of an Appendix soon became apparent. This was
added in 1868, when 113 more hymns of sterling
merit were published, including two of Mr. Eller-
ton's original compositions,2 and his translation of
the Alleluia perenne. In April 1872 the sub-
committee reported that "they had carefully
digested a large number of answers to two sets
of questions circulated as widely as possible ; have
considered all new matter hitherto proposed to
them, and hope that they may be able after their
next meeting to print the first rough draft of the
revised book."
The final outcome of this and subsequent meet-
ings was the publication of the Revised Edition of
1875. It contained 473 hymns, of which the fol-
lowing ten, in addition to the three which were in
the first Appendix, were either composed or trans-
lated by Mr. Ellerton.
1. "Joy! because the circling year." From the
Latin.
2. " King of Saints ! to Whom the number."
3. " Lift the strain of high thanksgiving."
4. " Now the labourer's task is o'er."
5. "O Son of God, our Captain of salvation."
1 Julian.
- " Saviour, again," and " This is the day of light."
132 JOHN ELLERTON
6. " O Strength and Stay upholding all Creation."
From the Latin.
7. " Our day of praise is done."
8. " Thou Who sentest Thine Apostles."
9. " Throned upon the awful Tree."
10. "We sing the glorious conquest."
But although he had been from time to time
consulted by the compilers, Mr. Ellerton's formal
connection with Hymns Ancient and Modern dates
from 1885. In the spring of that year he was
invited to a Conference of Priests and Laymen to
consider the further enlargement of the book, it
having been represented to the compilers "that
an impression exists that it is desirable to supple-
ment their book from the large stores of new
hymns which have been given to the Church
since the publication of the Revised Edition in
The result of this Conference will be seen
in the following letter from the Rev. William
Pulling, then Chairman of the Committee of
Compilers.
" Eastnor Rectory ', Ledbury,
"July 1885.
" DEAR MR. ELLERTON,
" I have the pleasure of communicating
to you the resolution passed at a meeting of
H. A. M. on Wednesday last.
"That having considered the Report of the
Meeting held May 20, at the Army and Navy
Hotel, we resolve, in compliance with the almost
unanimous opinion expressed alike by those pre-
sent at that meeting, and by those invited but
HYMNS ANCIENT AND MODERN 133
unable to attend, that some additions be made to
H. A. M.
"We are very grateful to you for the kind
assistance which you afforded us towards coming
to a decision upon the important question discussed
at that Conference. And we shall be glad of your
further kind help in the steps which we are initi-
ating to carry our Resolution into effect."
A further Meeting was held in October, to which
Mr. Ellerton was invited as consultee. The
subjects discussed were —
1. Hymns 'for the seasons not proper for the
Festival itself, especially Easter.
2. Hymns addressed to the praise of God the
Father.
3. Hymns for Holy Baptism ; Holy Eucharist.
4. General Hymns.
5. Hymns suitable for instructions and Mission
Services on Sunday evenings.
6. Hymns suitable for use on Sundays.
So highly were Mr. Ellerton's services esteemed
by the compilers, that in the next year the Chair-
man, now the Rev. G. Cosby White, wrote to him
in the following complimentary terms —
" San Geinignano,
" Wednesday, May 19, 1886.
"MY DEAR MR. 'ELLERTON,
"You have been so kind in giving your
valuable assistance in collecting materials for the
Supplement of Hymns Ancient and Modern, that
we are emboldened to ask a further favour. Would
you be so kind as to help us in arriving at a final
134 JOHN ELLERTON
decision as to the admission or rejection of the
hymns which have been suggested : — to strengthen,
in fact, as an Assessor our * Final Court of Appeal/
and if so, would you kindly meet us on the after-
noon of Tuesday, June 8, at Arundel House, pre-
paratory to a General Meeting of the Consultees
on the following day ? "
His eldest son, the Rev. F. G. Ellerton, in a
letter to me referring to this period, says —
" From this time he was very much engaged
until the publication of the book in 1889, both
with the general work of selecting and judging,
and also in translating hymns from the Latin,
He re-cast two of his own, * From east to west,'
and 'Bride of Christ,'1 which had appeared in
Church Hymns, and was for a long time occupied
over a rendering of O Beata Hierusalem, with sug-
gestions from the Rev. Jackson Mason : these two
last hymns he was very fond of. So too he in
turn contributed suggestions to the translations of
others. The translations were a feature of the
Supplement, and he much enjoyed his old work
of translating, and his Daniel's Thesaurus was
often consulted, and he asked me, and you too
no doubt, for suggestions. It is no doubt a ques-
tion whether the translations are popular, but
'Bride of Christ' always seems to me very fine."
The following letter to the Rev. G. Cosby White,
accompanying two translations from the Latin, is
interesting. As the version of Puer Natus never
seems to have been published it is given on p. 148.
1 See p. 84.
HYMNS ANCIENT AND MODERN 135
" The Rectory., White Roding,
"July 22, 1887.
"MY DEAR WHITE,
"I send you (i) Puer Natus, with coi>
rections by Jackson Mason. I rather prefer in
v. 2,
''Here in a manger He doth lie.'1
(Hie jacet in praesepio.)
But J. M.'s second line is better than mine. His
verse about Bos et asinus is also a great improve-
ment. Please substitute it for mine. I do not
quite like
' He comes, yet of our blood in truth.5
But if you prefer it let it be so. It is good to get
in sanguine. I also prefer J. M.'s Doxology,2 which
is nearly what was on my first draft.
" 2. Sponsa Christi (H. A.M. 618).
"J. M. has seen my suggested alterations, and
approves of them all. The only one of importance
is —
' Blessed Virgin Mother/
for
' Mother Ever- Virgin.'
Do you not think that (apart from our own in-
dividual sympathies) the use of the first phrase
rather than the second will tend to a more
harmonious and general acceptance of the hymn ?
1 J. M. suggested—
" He in a manger-bed doth lie,
Who holds unbounded sovereignty."
" Praise we the Holy Three in One,
And thank our God for His dear Son."
136 JOHN ELLERTON
I should be so sorry to see the question raised and
discussed among those who otherwise would gladly
and thankfully receive the book. But having said
this to you, I shall say no more. To myself
personally the phrase would be no stumbling-
block. The holy Mother of our Lord is to me for
all time the ' Blessed Virgin Mary.' "
The complete edition of Hymns Ancient and
Modern, that is, the edition of 1875 with a Supple-
ment, was published in 1889. Of the 165 hymns
of which the Supplement is composed, no less
than 13 are by Mr. Ellerton, namely —
1. " Behold us, Lord, a little space."
2. " Bride of Christ, whose glorious warfare."
From the Latin.
3. "From east to west, from shore to shore."
From the Latin.
4. " God of the living, in Whose eyes."
5. " Hail to the Lord Who comes."
6. " O Father all creating."
7. " O Father, bless the children."
8. " O Jerusalem the blissful, Home of gladness
yet untold." From the Latin.
9. " Oh how fair that morning broke."
10. " Praise to the Heavenly Wisdom."
11. "Shine Thou upon us, Lord."
12. "The day Thou gavest, Lord, is ended."
13. " Welcome, happy morning ! age to age shall
say." From the Latin. Making the whole number
of his contributions to the book twenty-six.
" It would be scarcely possible," in the words
of Mr. White, the Chairman of the Committee,
HYMNS ANCIENT AND MODERN 137
" to exaggerate the value of the assistance which
was rendered by Mr. Ellerton in the production
of the complete edition."
Early in 1892 the body of proprietors of Hymns
Ancient and Modern invited him to associate him-
self with them still more closely in view of the
intervention of Convocation, foreshadowed by the
appointment of a Committee. He accepted the
invitation, but it came too late ; he was never able
to attend any of the meetings, and his loss was
felt by the compilers to be irreparable.
THE LAST HYMNS
As none of Canon Ellerton's, composed subse-
quent to the publication of Hymns Original and
Translated '(1888), have been incorporated, so far as
I know, into any hymnal, they are here given. They
are of unequal merit, some indeed were written
when the author had already felt the first touch
of that hand which was commissioned to take him
from us. With the exception of the last they lack
the fire, the ring of his best compositions ; still
they are all full of holy and beautiful thoughts.
The hymns for the Conversion of St. Paul, First
Day of Lent, Ascension Day, and St. Matthew,
and the Sunday Hymn for Little Children, first
appeared in the Church Monthly Magazine, and
I am indebted to the editor, Frederick Sherlock,
Esq., for permission to gather them into this
volume.
i. Ascended Lord, Thy Church's Head, is worthy
of a place in any hymnal. Perhaps the omission
of the second and third verses would render it
more suitable for congregational singing ; while
the second line of the third verse would certainly
be improved by A Son of Man being altered to
138
THE LAST HYMNS 139
The Son of Man, inasmuch as in the original the
definite article is used.1
2. What ^vere Thy forty days ? is not, and does
not profess to be, in any sense of the word a
hymn ; but it is a very beautiful Lenten medita-
tion, one that should find a place in any future
collection of devotional poetry.
3. 'Tis come, the day of exultation ! — One of the
best of this series. It might well end, however,
with the sixth verse, which forms a suitable
concluding doxology.
4. To-day ive sing to Christ our King. — In no
point is our national hymnody weaker than in
historical hymns, hymns which connect the present
age of the English Church with the old heroes of
the faith, whose names are preserved, apparently
only to be ignored, in our Calendar. We greatly
want hymns recording the deeds of what are called
the " Black-letter Saints," e.g. St. Hugh of Lincoln,
St. Richard of Chichester, St. Hilary, etc. This
hymn, and the Brighton processional, Praise our
God for all the wonders, are models for such
compositions.
6. 0 Holy Spirit, Whom our Master sent. — In a
letter dated January 2, 1890, the Bishop of Exeter
writes to Mr. Ellerton, " In your most kind letter
of November 14, you were good enough to say you
would attempt to write a hymn on charity (i Cor.
xiii.) for me ; and I have not seldom breathed
a prayer that God would give you one for His
Church." This is the hymn composed in com-
pliance with the Bishop's request.
1 TOV vibv TOV aV0poi7Tov, Acts vii. 56.
140 JOHN ELLERTON
6. " Follow Me ! " the Master spake. — A very
valuable addition to the series of Saints' Days
hymns, and one that is sure to find its way into
future hymnals.
7. A Sunday Hymn for Little Children, dated
August 24, 1891.
8. Say, Watchman, what of the night ? — Mr.
Ellerton's last published hymn. The old fire and
vigour seems to have returned, and this noble
Advent song will rank with the compositions 01
his best days.
i— CONVERSION OF ST. PAUL.
ASCENDED Lord, Thy Church's Head,
Thou First-Begotten from the dead,
Thy life is hid in depths of light,
Beyond the world of sense and sight.
Though now withdrawn behind the veil,
Thy Pastoral love can never fail ;
And Thou, Great Shepherd of the sheep,
By night and day Thy watch dost keep.
Thy dying Martyr saw Thee stand,
A Son of Man, at God's right Hand ;
Thy blinding glory barred the path,
And stayed the persecutor's wrath.
Oh, day of blessings for our race !
Oh, mystery of electing grace !
When that Divine and loving call
Subdued the stubborn heart of Saul !
Thy word the fiery spirit broke ;
The strong will bowed to bear Thy yoke ;
He rose, the bondman of his Lord,
To preach the Name he once abhorred.
THE LAST HYMNS 141
Light of the Gentiles ! Praise to Thee,
For this Thy last Epiphany !
From this great hour the Dayspring shone
On lands unnamed, on tribes unknown.
Victorious Love ! pursue Thy road,
Till all the earth shall see her God ;
And many a foeman yet shall be
A chosen vessel unto Thee !
August 13, 1890.
2— THE FIRST DAY OF LENT.
WHAT were Thy Forty Days ? —
No calm retreat within the holy place ;
No friend to speak one strengthening, soothing word ;
No comfort of a silent, pitying face ;
No voice with Thine in soft responding heard ;
Long hours of thoughts unuttered and unknown ;
Day after day, the wilderness, alone !
What are my Lenten days ? —
The open portals of Thy house of prayer,
With friends and brethren kneeling at my side ;
A low-breathed psalm of mercy in the air ;
A pastoral voice to warn, or cheer, or guide ;
The Bread of Heaven itself, bestowed to win
Fresh strength for battling with my secret sin.
What were Thy Forty Days ? —
The lonely vigil and the bitter fast,
Chastening that Flesh which knew no taint of ill ;
The nights and days in high communion passed ;
The self-surrender to the Father's will ;
And, most of all, the conflict stern and dread,
Which bruised for us the ancient tempter's head.
What are my Lenten days ? —
An hour's retirement from the world's full round ;
A few light pleasures for a while foregone ;
A little pausing here on holy ground,
142 JOHN ELLERTON
My God to seek, my sins to think upon ;
A few faint sighs o'er evil thought and deed ;
A few resolves a holier life to lead.
Yet make my Lent like Thine !
No strength have I to climb that lonely height,
Like Thee to wrestle, and like Thee prevail ;
Yet grant me, in Thy guiding Spirit's might,
To follow Thee, though flesh and heart should fail,
Alone with Thee to foil the tempter's skill,
And learn at length to do my Father's will.
3— ASCENSION DAY.
'Tis come, the day of exultation !
The day for which the ages yearned ;
When Christ, the Hope of all creation,
The Mighty God, to heaven returned.
God is gone up on high ascending,
His rightful throne once more to fill,
And all the realms of bliss unending
Are ringing with His welcome still.
On that great battlefield victorious,
Where Satan fell, He took His prey ; —
A deathless body, risen and glorious,
Before His Father to display.
From yonder cloud our King Immortal
Speaks hope to each believing soul :
His touch unbars the long-closed portal, —
The gates of Eden backward roll.
O joy, all other joys exceeding !
The Virgin-Born, our Very Own, —
Past all the shame, the Cross, the bleeding,
Ascends at last His Father's Throne.
THE LAST HYMNS 143
Then to our Champion of Salvation
All thanks and praises let us pay ;
Who, Firstfruits of His ransomed nation,
Hath borne our flesh on high to-day.
For on this day of days 'tis given
To men to share in angels' mirth,
They joy that He is come to heaven,
And we that He forsook not earth.
Lord, give us grace, as Thou hast bidden,
In works of love to wait for Thee ;
Our life with Thine in God be hidden,
. That where Thou art we yet may be.
4— TRANSLATION OF ST. MARTIN.1 (July 4.)
TO-DAY we sing to Christ our King
His valiant soldiers' praise ;
The men who bore from shore to shore
The Faith in ancient days ;
Of Martin's work for God we tell,
Through patient years sustained,
Till thousands heard the Gospel word,
And life eternal gained.
When first to these lone woods and fields
Our conquering fathers came,
They gave their new-built house of prayer
Saint Martin's honoured name ;
Because from him their sires had learned
The tale of Jesus' love,
And so from idol forms had turned
To worship God above.
1 The Patron Saint of White Roding church ; this hymn was written for
the Parish Festival, 1891. St. Martin is commemorated twice in the
Prayer-book Calendar ; his death on November n (he died November 8,
397), and the translation of his remains on July 4. He died and was
buried at Cande, a monastery at the extremity of his diocese, but in 473
his relics were removed to a basilica dedicated in his honour near Tours.
In England alone there are one hundred and sixty churches dedicated
to St. Martin.
144 JOHN ELLERTON
Eight hundred years haye passed away
Since this old church was new ;
And still to-day the Creeds we say
Which Martin taught for true.
Then speed Thy Word, O conquering Lord,
From rise to set of sun,
Till land and sea shall bow to Thee,
And praise the Three in One !
5— WHITSUNTIDE.1
O HOLY SPIRIT, Whom our Master sent
Rich with all treasures, from the throne above,
We pray Thee for Thy gift most excellent,
Thy greatest, Thine unfailing gift of love.
'Tis not for us with one commanding word
To heal the sick, or chase the hosts of hell ;
In tongues unknown to make Thy mysteries heard,
Or things of God with lips inspired to tell.
Those signs are past ; the written word is ours ;
And Satan trembles at the might of prayer :
The shield of Faith can quell the evil powers,
And Hope's bright helmet save us from despair.
These yet abide ; but we would covet still
One gift, exalted faith and hope above :
Grant us the new commandment to fulfil,
And even as Jesus loved us, so to love.
Grant us to follow His long-suffering path,
Joying in truth, yet helping them that fall ;
To think no evil, give no place to wrath,
'But bear, believe, endure, and hope for all.
So when at length we know as we are known,
And all the shadows are for ever past,
He Who is Love may find in us His own,
And all in Him be perfect love at last.
March 24, 1890
1 Kindly communicated by the Lord Bishop of Exeter.
THE LAST HYMNS 145
6— ST. MATTHEW.
"He gave some . . . Evangelists."
" FOLLOW Me ! " the Master spake,
As He passed beside the lake ;
This the fisher brothers heard,
Left their all at Jesus' word.
" Follow Me ! " and Matthew, too,
That constraining summons knew ;
Cast away his hopes of gain,
Chose the labour, want, and pain.
Oh, the blest exchange he made,
With the Master's pound to trade !
Priceless wealth of souls to lay
At His feet on that Great Day !
Following on where Jesus led,
Gathering up the words He said,
Watching every gracious deed —
So the world might hear and read.
Earliest of the Chosen Four,
He, from out his treasure-store,
Bringing forth things new and old,
Tidings of the Kingdom told.
On the Blessed Mount He saw
Given the new and holier Law.
On the shore he stood and learned
Mysteries by the few discerned.
So he spake of things he knew,
Type and prophecy come true ;
Words of life, and signs of power,
Warnings of the Judgment hour :
Spake of Jesus' Cross and pain,
How His grave was watched in vain ;
How on Easter morning He
Led His flock to Galilee.
K
146 JOHN ELLERTON
There the Risen Lord once more
Stood beside them on the shore,
Bade His Church her charge fulfil,
Told her He is with us still.
Praise to Thee, O Lord the Christ,
For Thy first Evangelist !
Praise for all which Thou dost give,
Word of God, by Whom we live !
March 21, 1890.
7— A SUNDAY HYMN FOR LITTLE CHILDREN.
IT was early in the morning —
The first bright Sunday morning —
That the dear Lord Jesus rose from the grave in which He lay;
And in the morning quiet,
The holy Angels by it,
Sat waiting for the Maries to come along the way.
The Maries came in sadness,
But the Angels brought them gladness
When they said, " The Lord is risen ; He will never die
again."
And soon He came to meet them,
With loving words to greet them —
Oh, that Sunday put an end to their sorrow and their pain !
Now the Angels who sit keeping
Their watch while we lie sleeping
Are glad to see us wake when the Sunday morn is here ;
For they know their Lord rejoices
To listen to their voices,
And the praises of the children to Him are always dear.
Then let us take our places
With gladness on our faces —
With hearts and voices ready our Sunday hymns to sing ;
For it is coming one day,
The best and brightest Sunday,
When all His children rise again to meet their glorious King !
THE LAST HYMNS 147
8— "SAY, WATCHMAN, WHAT OF THE NIGHT?"
" SAY, watchman,- what of the night ?
Is it shrouded in darkness still?
Are there no pale streaks of the dawning light
O'er the crest of the Eastern hill ? "
" Yea, the stars are glittering clear ;
Nor yet does the East turn grey ;
But the night is waning, the dawn is near,
The dawn of a cloudless day."
" But, watchman, what of the night —
The night of our sorrow and pain —
Will the darkened life never more grow bright,
Nor the joy return again ? "
' ' Yea, sorrow and pain for awhile,
Are the burden upon you laid ;
But soon on your tears shall the sunrise smile,
With the brightness that ne'er shall fade."
" But, watchman, what of the night
Of evil, and wrong, and woe ?
For dark is the time, and fierce is the fight,
And unyielding is the foe."
" Yea, the battle is sore and long,
Through the night of the troubled years.
But the Advent morn brings the Victor song,
And joy when the Christ appears."
The following Translations and Hymns were
found by the Rev. F. G. Ellerton among his father's
papers. None of them, so far as I know, have
hitherto appeared in print. Some, especially the
Puer Natus and Sous ton voile cPignoininie, have
evidently a future before them. Although all are
in the Canon's handwriting, Nos. 6 and 7 are
believed to be by Dr. Monsell, No. 8 by Emma
Toke, and No. 10 'by Joseph Anstice.
I48 JOHN ELLERTON
i— PUER NATUS IN BETHLEHEM.
A CHILD is born in Bethlehem,
And gladness fills Jerusalem. Alleluia !
Here in a manger He doth lie,
Who reigns for evermore on high. Alleluia !
His crib the ox and ass have known,
And in this Child, their Lord they own. Alleluia !
From Saba comes a train of kings,
Gold, frankincense, and myrrh it brings. Alleluia !
Each kneels in turn upon the floor
The new-born Sovereign to adore Alleluia !
Born of a Virgin undefiled ;
No earthly father calls Him child. Alleluia !
Untainted by the serpent's tooth,
Yet one with us in very truth. Alleluia !
Like unto us in flesh is He,
But unlike us from sin is free ; Alleluia !
That so in man He may restore
God's likeness and His own once more. Alleluia !
In gladness for this wondrous Birth,
Bless we the Lord of Heaven and earth. Alleluia !
[Glory to Thee, this happy morn,
O Jesu Lord, the Virgin-born ! Alleluia ! ]
To Thee, most Blessed Trinity,
All thanks, all praise, all worship be. Alleluia ! Amen.
2— TIBI CHRISTE SPLENDOR PATRIS.
(IMITATED)
Lo, the Angel squadrons muster ; lo, the armies of the sky !
Round the sapphire Throne they gather, worshipping the
Lord most high ;
Holy, Holy, Holy Sovereign King, Almighty God, they cry.
THE LAST HYMNS 149
Saviour Christ, the Father's glory, life and strength of loving
souls,
While the tide of adoration round Thy Feet in music rolls,
While the anthem of the blessed Thy beloved Name extols.
With the choir of mighty angels we our lowly hymns would
raise ;
Here with psalm and song responsive swell the torrent of
their praise ;
Till at last with them united on Thine unveiled Face we gaze.
Thou art worthy, Thou hast conquered ; grant us, Lord, to
conquer too,
Though our foes are strong and crafty, and our forces scant
and few ;
Lord of armies, Thou wilt aid us ; faithful is Thy Name and
true.
3— HOLY COMMUNION BEFORE A JOURNEY.
(O ESCA VIATORUM.)
" O taste and see how gracious the Lord is."
O MEAT for travellers on their road,
O Angel's Bread on men bestowed,
O Manna, Heavenly food !
Fill Thou our hearts that faint for Thee,
Forbid us not to taste and see
That Thou, O Lord, art good .
O Fount of Love, which long ago
From one pure Source began to flow —
The SAVIOUR'S wounded Side ;
Refresh the thirsting in their need ;
For Thee we crave, in Thee indeed
Our soul is satisfied.
O JESU LORD, Whose Face Divine
Here through the veils of Bread and Wine
Believing we adore,
Grant us in Thine eternity
With open eyes to gaze on Thee,
And love Thee evermore.
I5O JOHN ELLERTON
4_SOUS TON VOILE D'IGNOMINIE.
O SACRED HEAD, beneath Thy veil of shame,
Beneath Thy crown of pain I know Thy Name ;
Through the dim cloud of blood mine eye can trace
The quenchless majesty of that marred Face !
Oh, never in the realm of light till now
Did light so heavenly shine upon Thy Brow ;
Never in Beauty's home, Thy Beauty's ray
Beamed with such glow as here on Golgotha.
Ye who adore the Father in the Son,
Where life and worship are for ever one,
Say, did He ever seem so fair to see,
Angels, as here upon the atoning Tree ?
His death hath crowned the honour which was His
From everlasting in the land of bliss ;
And with the humbling of the Son of Man,
The glory of the Son of God began.
The Father's voice proclaimed it — I am Love ;
And Jesus, stooping from His home above,
Bore the glad news to earth, to every one —
Lo ! I am Love ; I am the Father's Son.
Yes, He is Love ; the God we see, we know ;
The God in whom God blesses man below,
Where is the Throne of Love, but where we find
Brother and Victim in our God combined ?
Love is the highest ; Love the joy of heaven ;
Love the true Crown to our Emmanuel given ;
Poor dreams of power away ! henceforth for me
There is no greatness but in charity.
My reason worships Thee, O Love Divine,
Come, fill and change this empty heart of mine ;
Come, that my soul Thy Light and joy may share
And carry Eden with her everywhere.
THE LAST HYMNS 15 1
Mine eyes on Thine, Divinest Brother, fix !
My life with Thine vouchsafe to intermix !
Pour into mine Thy heart, and so destroy
All longing in my soul for other joy !
JOHN ELLERTON
(From Chants Chretiens).
[I have translated the whole of the verses, but it
obviously requires much curtailment]
5— NEW YEAR'S EVE.
"Thou art the same, and Thy years shall have no end."
THE years pass on. We name them good or bad : —
This brought us hope and love and bright success ;
That other left us empty, dark and sad ;
Now both are past, the joy, the bitterness :
Glory to Thee for both, from Whom they came ;
Thou art the same !
The years bring change . The fires of youth grow old :
We half forget the names we once revered,
Smile at the hatreds and the loves of old,
And dwell in peace among the things we feared.
Glory to Thee, the One Unchanging Name :
Thou art the same !
The years bring doubt : we count them up and see
Our wisdom all at fault, our forecasts vain ;
Nothing that hath been tells us what shall be,
No past experience makes the future plain.
Thee only can we trust ; we know Thy Name ;
Thou art the same !
Not with high hopes, yet not with weak despair,
We cross the threshold of another year ;
Silent we enter in, we know not where :
All that we know is only, Thou art here ;
Because Thy years, O Master, Guide, and Friend,
Shall have no end !
152 JOHN ELLERTON
6- AD VENT.
LORD, to Thy holy temple
Return, return again ;
Come back and fill with glory
The ways and hearts of men !
Not now a lowly Infant,
Unnoticed and unknown ;
But in the royal splendour
Of Thine eternal throne !
Come back and fill Thy temple,
Built up of human hearts,
With that abiding Presence
Which never more departs !
Thy Spirit send before Thee,
Till, by His life restored,
Thy people all adore Thee,
Their only King and Lord !
7— ADVENT (SECOND SUNDAY).
BLESSED Lord, Who till the morning
Of Thine Advent shall appear,
Words of hope hast left and warning,
Souls to strengthen, guide, and cheer ;
Left them written for our learning,
Pointing out the one true way,
Lest our hearts with all their yearning
After home, should go astray.
Grant us in the sacred story
Of the deeds which Thou hast done,
Grace to catch those gleams of glory
Which on saints and martyrs shone ;
Grant us faithful hearts to linger
O'er the steps which Thou hast trod,
Where Thy Cross with silent finger
Points the upward way to God.
THE LAST HYMNS 153
Fill us, as we read the pages
Traced by holy men of old,
With the hope which through the ages
Did our fathers' hearts uphold ;
Still to be, by wisdom learning,
Kept in patience by Thy word,
Faith still bright, and love still burning,
Servants, ready for their Lord.
8-LENT.
O LORD, Thou knowest all the snares
That round our pathway be ;
Thou knowest how both joys and cares
Come between us and Thee.
Thou know'st that our infirmity
In Thee alone is strong :
To Thee for help and strength we fly ;
Oh, let us not go wrong !
Oh, bear us up, protect us now
In dark temptation's hour ;
For Thou wast born of woman, Thou
Hast felt temptation's power.
All sinless, Thou canst feel for those
Who strive and suffer long ;
Then still 'midst all our cares and woes
Oh let us not go wrong !
9— "PRAISE WAITETH FOR THEE, O GOD
IN ZION."
IN gladness to Thy House, O Lord,
Thy children come to-day,
To bless Thy Name with one accord,
And with one mouth to pray.
High praise in Zion waits for Thee,
Where that New Song unknown
Is borne across the glassy sea
From saints before the Throne
154 JOHN ELLERTON
For Thee our lowlier worship waits,
Whene'er with duteous feet
We stand within Thine earthly gates,
Thy glorious Name to greet.
For if Thy grace our hearts inspire
With faith and love and fear,
The simplest hymn of village choir
To Thee we know is dear.
Then help us, Lord, while here we live
To offer Thee our best ;
Do Thou our ignorance forgive,
And perfect all the rest.
Praise to the Father's Name is meet ;
Praise to His only Son ;
Praise to the Blessed Paraclete,
The Three for ever One.
October 9, 1891.
10— O LORD, THY PRESENCE IS REVEALED.
O LORD, Thy Presence is revealed
By mountain and by flood,
By woodland, and by quiet field,
And homes where dwell the good.
Yet Thou art with each faithful heart
That pure would still remain,
And do its firm yet gentle part
Amidst the bad and vain.
Dear Lord, through this world's troubled way
Thy children's footsteps guide ;
And lead them onward day by day,
Unspotted at Thy side.
Be ours to do Thy work of love
All erring souls to win ;
Amid a sinful world to move,
Yet give no smile to sin.
THE LAST HYMNS 1 55
For the Son of Man is as a man taking a far journey, who left his
house, and gave authority to his servants, and to every man his work,
and commanded the porter to watch." — St. Mark xiii. 34.
WHEN to the far-off country
The Master took His way,
This charge He gave His servants : —
" Take heed, and watch, and pray :
Lo, here your tasks appointed
Until I come again ;
And ever let the watchman
Look forth across the plain."
Great is His house, and many
The guests within the hall,
Because from street and highway
He bade us welcome all ;
The servants' tasks are heavy,
They ply them might and main ;
And through the gate the watchman
Looks forth across the plain.
Long doth the Master tarry ;
And murmuring voices cry,
" Vain all our care and labour,
His coming draws not nigh : "
And slothful dreamers prattle
Of pleasure and of gain ;
Yet still the faithful watchman
Looks forth across the plain.
Soon shall he mark, some midnight,
The longed-for sign of fire,
Or hail in redness dawning
The morn of his desire ; —
The day when home in triumph
The Master comes again,
And He shall haste to open
The Gate towards the plain.
June 23, 1891.
THE CLOSE
THE publication of the " Complete Edition " of
Hymns Ancient and Modern in 1889 may be said
to mark the close of Mr. Ellerton's hymnological
labours. One little thing indeed he undertook for
the S. P. C. K., but this was an amusement rather
than work: he thought that The Children 's Almanac,
published annually by that Society, might be made
more interesting by interweaving a Calendar of
Nature, after the manner of that in White's Set-
borne, with the chronology of the months, at the
same time introducing a short notice of a few
well-known birds. These last papers he asked the
writer of these lines to prepare for him. The
Almanac was ready for 1891, but did not appear
till the following year. Thus his last work was, as
his first had been, for children.
And now the time drew near when he must rest
from his labours. On the morning of December 1 1,
1 89 1, the first of the three warnings which paralysis
usually gives reached him. Further work was
impossible, and appointing a trustworthy priest to
continue to feed his flock at White Roding, he
withdrew to Torquay. For a time he seemed to
rally, and still talked cheerfully to his friends, and
took a great interest in Dr. Julian's magnificent
Dictionary of Hymnology, which had just been
156
THE CLOSE 157
published. On May 5, 1892, the second summons
was received at Torquay, which crippled him still
more seriously, and he immediately began to make
arrangements for resigning White Roding, now
that all hope of ever returning to his beloved work
as a parish priest was taken away.
And now it was, as he was lying disabled, wait-
ing his Master's call, that he was nominated to a
prebendal stall in St. Albans Cathedral Church.
But the promotion came too late ; the installation
never took place. One cannot contemplate with-
out pain, that he whose one ambition it was to
have a church possessing historical interest, an
ambition which was never attained until he came
to White Roding, and then only very partially,
should never have experienced the satisfaction of
sitting in his own stall in that glorious abbey, and
feeling himself one of its incorporate body — cujus
a singulis in solidum pars tenetnr.
It appears to be the custom of St. Albans
Cathedral for the Prebendaries to receive the title
of " Canon," which in some other foundations is
restricted to the Residentiaries, so for the last year
of his life he received the empty and honorary
address of " Canon " Ellerton.
White Roding Rectory was bidden farewell to
in the following October, the stricken poet returning
to Torquay, where, however, he had the burden of
feeling that he was still Rector, of which he was not
relieved until March, after he had taken to his bed.
He was able to attend the services at St. John's
Church up to the Feast of the Epiphany, January
6, 1893, after which he grew rapidly worse. His
158 JOHN ELLERTON
mind became overclouded, and as he lay peaceful
and happy there came back to his memory in end-
less succession fragments of the hymns he so dearly
loved. Gradually he grew weaker, and ever less
conscious day by day, until on June 15 those
around him witnessed the realization of his own
words —
" The brightness of a holy deathbed blending
With dawning glories of the eternal day."
Those who had the privilege of following him
to his grave, a sunny spot in the cemetery of
Torquay, on Tuesday, June 20, attended a funeral
service such as can but very seldom have 'been
witnessed before. He was buried amid his own
hymns. At the burial of many a departed Church
poet his own hymns have been sung, but when
John Ellerton was carried to his bed of hope all
the hymns, six in number, were from his own pen.
The clergy and choir met the body at the porch,
and proceeded up the church chanting the proces-
sional sentences. The coffin, covered with flowers,
was placed in the chancel, and Psalm xc. was sung.
The Lesson was read by one of the poet's oldest
friends and companions in hymnology, the Rev.
R. Brown-Borthwick ; after which was sung, " God
of the living, in Whose eyes." Then followed the
celebration of Holy Communion, fully choral with
Merbecke's music, the Vicar, the Rev. Basil R.
Airy, being the celebrant. The Introit was —
"Rest eternal grant to them, O Lord, and let
light perpetual shine upon them.
" Thou, O God, art praised in Sion, and unto
Thee shall the vow be performed in Jerusalem.
THE CLOSE 159
" Thou that hearest the prayer, unto Thee shall
all flesh come.
" Rest eternal," etc.
As a sequence was sung that hymn of tenderest
beauty, " When the day of toil is done." And
during Communion the last verse of " Saviour,
again to Thy dear Name we raise" (Hymns
Ancient and Modern, 31) —
" Grant us Thy peace throughout our earthly life,
Our balm in sorrow, and our stay in strife ;
Then, when Thy voice shall bid our conflict cease,
Call us, O Lord, to Thine eternal peace."
After the last prayer — " Now the labourer's task
is o'er."
The coffin was then borne from the chancel
during the chanting of Nnnc dimittis, and thus
the poet passed out of the church. The six
pall-bearers were representatives of the chief
works to which Canon Ellerton had devoted
so much of his life : Hymns Ancient and Modern
by the Rev. C. W. Bond, in the absence of the
Chairman of the Committee, the Rev. G. Cosby
White; Church Hymns by the Rev. R. Brown-
Borthwick; The Children's Hymn- Book by the Rev.
Herbert Harvey, deputed by Bishop Walsham
How, who was unable to attend ; The Hymnal
Companion by the Rev. C. E. Storrs, in the place
of Bishop E. H. Bickersteth, who was unavoidably
absent ; Colonel Acton represented the Society for
Promoting Christian Knowledge, and Mr. W. M.
Moorsom the parishioners of Crewe Green. The
procession neared the grave singing, " O shining
city of our God."
160 JOHN ELLERTON
The Vicar committed the body to the ground,
the choir singing the verse " I heard a voice from
heaven," etc., while after the concluding prayer
the choir broke out into the loveliest of all the
departed poet's translations, " O Strength and
Stay, upholding all creation."
Thus amid the singing of his own hymns was
the beloved poet laid in his honoured grave — " Not
dead but living unto Thee." Over no one, be it
king or conqueror, prelate or statesman, could it
be said with greater truth than over the priest and
poet now left to sleep in his Father's gracious
keeping, that " his body is buried in peace ; but
his name liveth for evermore." l For as the Church
of to-day counts among her choicest treasures the
hymns she received from her ancient singers, from
Ambrose, Venantius Fortunatus, Adam of St.
Victor, the two Bernards, and many others, so
will the Church of after ages, until the coming of
her long-absent, long-expected Lord, preserve and
treasure those which have been given her by John
Ellerton.
1 Ecclesiasticus xliv. 14.
CHAPTER VII
CRITICAL ESTIMATE OF CANON ELLERTON'S HYMNS
IF a critical estimate of the value of any hymn-
writer's productions is to carry weight, it must first
of all be clearly stated what those principles and
canons of criticism are upon which such an estimate
is based. Mere personal preference is absolutely
worthless ; in fact, the greater the respect and
affection felt for any particular author, the greater
becomes the difficulty of regarding his composi-
tions with a calm and unbiased eye.
Before then presuming to offer any opinion upon
Canon Ellerton's hymns, we must bring forth the
standard by which we would measure them, and
then see how far they come up to or fall short
of it.
i. Now if we are going to speak of hymns, we
must begin by defining what we mean by the word
"hymn." The definition was given long ago by
St. Augustine. Commenting upon the supple-
mental verse of Psalm Ixxii., he says, "Hymni
laudes sunt Dei cum cantico, Hymni cantus sunt
continentes laudes Dei. Si sit laus et non sit Dei,
non est kymnus. Si sit laus et laus Dei et non
cantetur, non est hymnus. Oportet ergo ut si sit
y Jiabeat haec tria, et laudem, et Dei, et
161 L
1 62 JOHN ELLERTON
canticum"1 This often-quoted definition may be
enlarged and paraphrased, but its central principle
remains unchanged. We may enlarge it by saying
that a hymn is praise to God grounded upon His
revelation of Himself in creation and redemption,
upon His dealings with mankind collectively or
individually, or upon His promises. The essential
element of a hymn, its primary object, is praise ;
the hymns of heaven are pure praise,2 adoration,
thanksgiving.3 So also the highest hymns of
the Church, "Benedicite," "Magnificat," "Nunc
Dimittis," "Gloria Patri," "Te Deum laudamus,"
" Gloria in Excelsis."
But when we assent to the principle that a
hymn to be a hymn indeed must be a song of
praise, we must not restrict the term praise to any
narrow limit. There is a subjective as well as
an objective praise. A hymn may contain the
element of praise without mentioning the word.
For example, no one will deny that " Sun of my
soul" is a hymn, and a most beautiful hymn too,
but there is not in it a single word of direct,
objective praise ; but who does not feel that in its
simple clinging to the Saviour, and commending
all to His love and compassion, there is an infinite
amount of indirect, subjective praise ? There are
multitudes of so-called hymns which are merely
1 " Hymns are praises to God sung ; hymns are songs
containing praise to God. If, therefore, there be praise but
not to God it is no hymn. If it be praise, and even praise
to God, yet not sung, it is no hymn. A hymn, therefore, if it
be a hymn, must have these three things — praise, praise to
God, and praise to God sung."
2 Enarr* in Ps. Ixxii. " Isaiah vi. 3 ; Rev. iv. 8.
CRITICAL ESTIMATE OF ELLERTON'S HYMNS 163
metrical prayers, but these are for the most part
weeded out from collections designed for congre-
gational use. In fact, we may assert without fear
of contradiction, that where the element of self
prevails, the element of praise departs, and where
self is lost sight of there praise is supreme, although
it may be underlying the words and not on the
surface. There is no finer example of indirect
praise in any language than " Now the labourer's
task is o'er."
Hence it follows that we cannot condemn or
reject a hymn because it contains the personal
pronoun in the singular number, or where would
be " My soul doth magnify the Lord " ; " For mine
eyes have seen Thy Salvation " ? The individual
experience of one may be, and often is, the general
experience of others, and when this is the case let
the others take the language of the one and make
it their own.
2. Again, a hymn is a song of praise and thanks-
giving offered to God the Father through the
Son, according to St. Paul's precept " giving thanks
to God and the Father by Him." Of course
no one will venture to affirm that hymns, like
prayers, may not be addressed to the other Persons
of the Holy Trinity ; the " Te Deum " itself, al-
though a hymn of praise to the blessed Three in
One, seems in its opening verses to address itself
to the Second Person, "Te Deum laudamus," not
"we praise Thee, O God," but "we praise Thee,
the God," or "we praise Thee as God." "That
hymns were addressed to Christ as God as early
as the first and second centuries, is not only sug-
1 64 JOHN ELLERTON
gested by the well-known passage of Pliny's letter
to Trajan (x. 96), but asserted apparently by St.
Hippolitus, who speaks of Psalms and Odes of the
brethren ' written by faithful men from the begin-
ning, which hymn Christ the Word of God calling
Him God.'"1 In fact, the new song of the re-
deemed, united afterwards to the full chorus of
heaven, is addressed to the Redeemer — "Worthy
is the Lamb that was slain." The same holy
instinct of the Church which constrained her to
offer prayers to the Son,2 compelled her also to
direct to Him her praises ; still it should be borne
in mind, that it is her normal principle to offer
both to the Father by, through, in the Name of,
the Son.
3. Again, hymns of praise offered to Him Who
is the God of Truth, must be true to those who
sing them. Nothing can excuse false sentiment
in a hymn. To hear a whole congregation pro-
fessing before God feelings which only the most
saintly can truly know, and they perhaps but very
feebly ; or still worse, to listen to them making
"passionate entreaties for death, that there may
be an immediate attainment of glory," is inex-
pressibly shocking ; it is standing before God with
a lie in their right hand.3
4. Another essential necessity in a hymn is
a soundness of doctrine. The particular point in
1 Julian, Dictionary of Hymnology, Art. " Te Deum,"
p. 1125.
2 Three of the Collects are thus addressed — Third Sunday
in Advent, St. Stephen, First Sunday in Lent.
3 Isaiah xliv. 20.
CRITICAL ESTIMATE OF ELLERTON'S HYMNS 165
which many fail is the utter ignoring of the inter-
mediate state. Their teaching is that at death
the godly go straight to heaven and the ungodly
straight to hell. This mistake is very serious, for
it not only is a practical denial of the words of
the Saviour to the penitent malefactor, " To-day
shalt thou be with me in Paradise," but it obscures
the Scriptural doctrine of the Judgment of the last
great day.1
5. A good hymn should be congregational. It
is by no means a bar to its reception into a Hymnal
that it is written in the singular number. We have
the warrant of many Psalms for this ; but the
Psalms express, whether in the singular or plural,
feelings which are, or should be, common to a
congregation of Christians ; and if a hymn embodies
the same, it is not sufficient cause for it's banish-
ment from congregational use that it is in the
singular number. At the same time this is a
hymnic licence which should not be indulged in
too freely. There is a wide difference between
hymns suitable for public and those for private use.
A hymn may be eminently beautiful and perfect
as a composition yet totally unsuitable for con-
gregational purposes. How many so-called hymns
are simply metrical prayers. If all compositions
which embody private and personal Christian cx-
1 As an example see the opening verse of a popular hymn
by the Rev. Samuel Grossman (d. 1683) —
"Jerusalem on high
My song and city is,
My home ivhcnccr I die,
The centre of my bliss."
1 66 JOHN ELLERTON
perience, together with all metrical prayers, were
gathered out of our best Hymnals, and incorporated
elsewhere, there would be room in the former for
many a fine hymn now lying under sentence of
banishment.
Praise, addressed chiefly, though by no means
exclusively, to our Father in heaven ; truthfulness,
soundness of doctrine, forgetfulness of self, these
are some of the points by which we judge of the
excellence of a hymn. Now if we judge Mr.
Ellerton's hymns by these standards we shall find
that they will well bear the test. It is true that
his hymns are never pitched in the highest key of
adoration and praise ; there is none of them that
attempt such a seraphic flight as Heber's " Holy,
Holy, Holy, Lord God Almighty," but the element
of praise is powerfully felt in many. With what a
noble outburst of praise does one of his evening
hymns open —
u Father, in Thy glorious dwelling,
All Thy works Thy praise are telling,
Resting neither day nor night ;
With the hymns of Thy creation
Let our evening- adoration
Rise accepted in Thy sight."
Most of the Latin hymns he selected for transla-
tion are jubilant with praise, notably the " Alleluia
perenne."
It is impossible to study the volume entitled
Hymns Original and Translated without being
struck with the frequency with which the hymns
it contains are addressed to the First Person of
the Holy Trinity. There are many exceptions \
CRITICAL ESTIMATE OF ELLERTON'S HYMNS 167
necessarily those on the Passion, including the
magnificent " Throned upon the awful Tree," the
Christmas hymns, and several of those for the other
Festivals and Saints' Days, and the lovely hymn
for Sunday evening, " Saviour, again to Thy dear
Name we raise." Otherwise his finest hymns are
addressed to the Father, e. g. " Father, in Thy
glorious dwelling," "God of the living in Whose
eyes," " Lift the strain of high thanksgiving," the
translation "O Strength and Stay upholding all
creation," and especially the two exquisite funeral
hymns, "When the day of toil is done," and
" Now the labourer's task is o'er."
It is almost superfluous to say that all Mr.
Ellerton's hymns are as conspicuous for soundness
of doctrine as they are for truthfulness. They are
eminently sober and reverent ; contain no fulsome
and familiar addresses to the Divine Being such
as spoil so many of the hymns of the last century,
no exaggerated sentiment. Indeed, the intense
devoutness and reverence of their author made
this impossible. A spirit of deepest reverence runs
through them all, and no writer was ever more
careful not to put into the lips of a congregation
words which, as Christians, they could not make
their own.
Hence it is that Mr. Ellerton's hymns arc
eminently congregational. A well-known writer1
has said, "What makes Mr. Ellerton's hymns
especially valuable — over and above their high
poetic merit — is their congregational character. A
too common fault of modern hymns is that they
1 Henry Attwell, K.O.C,
1 68 JOHN ELLERTON
are suited to private devotion rather than to public
worship, or that they assume in those for whose
use they are destined a degree of spiritual experi-
ence which is impossible in the young, and very
rare in the average adult worshipper. And not
only so ; their diction is often marred by peculi-
arities of structure and by obscure metaphors that
render them unfit for mixed congregations. Mr.
Ellerton's hymns are not chargeable with either
of these defects. Whether their tone is sad or
jubilant, they appeal to the faith and feelings of
young and old alike, while they are couched in
language of such simple grace as will ensure them
a lasting place in hymnal literature."
Not all Mr. Ellerton's hymns have as yet been
incorporated into the great Hymnals ; some per-
haps never will be, for they vary much in quality.
Some, however, the Church, having once counted
them among her jewels of praise, will keep and
guard to the end. " This is the day of light " will
for many a year stand side by side with "Jam
lucis orto sidere," and Bishop Ken's " Awake, my
soul." " Saviour, again to Thy dear Name we
raise," has already taken such deep root wherever
throughout Christendom English hymns are sung
that its immortality is secured. The older hymns
which saw little or nothing beyond the physical
agony of the Cross, must allow that the profoundly
pathetic " Throned upon the awful Tree " stands
higher than they among the hymns on the Passion,
far higher than the Stabat mater dolorosa, which
makes the central figure of Calvary to be, not the
Son of God bearing the sin of the world, but the
CRITICAL ESTIMATE OF ELLERTON'S HYMNS 169
Blessed Virgin Mother. When we remember that
before Mr. Ellerton began to write, the Church of
England did not possess one really fine funeral
hymn, for the Dies Ira is rather a meditation on
the Day of Judgment ; when the stock hymn for
such an occasion was " Oft as the bell with solemn
toll," we cannot but thank God Who put it into
the heart of His servant to write " Now the
labourer's task is o'er," a hymn which brings
almost daily, wherever graveside tears are falling,
peace and comfort and assurance of hope.
As Canon Ellerton's reputation spread he waa
continually receiving requests from all parts of the
world for permission to use his hymns, an act of
courtesy which was not strictly necessary, since, as
we have seen in his letter to Bishop E. H. Bicker-
steth, he absolutely refused to protect them by
copyright, regarding himself not so much their
author, as the channel through which God had
given them to the Church.
As the following letter appears to concern the
Authorized Hymnal of the American Church, it is
of sufficient importance to quote in part.
"Boston, U.S.A.
"February 24, 1892.
" REV. AND DEAR SlR,
" At the last meeting of the Commission
appointed by the General Convention of the
American Episcopal Church for the revision of
the new Hymnal, I was appointed to obtain of
authors whose hymns it is proposed to include in
the collection the permission for their publication.
I/O JOHN ELLERTON
" I therefore take the liberty to ask your per-
mission for the publication in the new Hymnal
of the hymns beginning —
" God of the living.
" Hail to the Lord Who comes.
" In the Name which earth and heaven.
" King of Saints, to Whom the number.
" Lift the strain of high thanksgiving.
" Now the labourer's task is o'er.
" O Son of God, our Captain of salvation.
" O Thou in Whom Thy saints repose.
" Our day of praise is done.
" Praise to the Heavenly Wisdom.
" Saviour, again to Thy dear Name we raise.
" Sing, ye faithful, sing with gladness.
" Thou Who sentest Thine Apostles.
" We sing the glorious conquest."
The letter contains a long postscript, asking for
the addresses of seventeen lady hymnists, and how
to obtain leave to use their hymns.
In the Hymnal as published the first of the
above was omitted, and the following were added —
" O Father, bless the children."
" Shine Thou upon us, Lord."
" Sing Alleluia forth in duteous praise."
" This is the day of light."
" Welcome, happy morning." l
It is remarkable that the list does not include
several which we on this side of the Atlantic count
among the best, e.g. —
" Father, in Thy glorious dwelling."
1 Note by Rev. J. M earns.
CRITICAL ESTIMATE OF ELLERTON'S HYMNS I? I
" From east to west, from shore to shore."
" O Strength and Stay, upholding all creation."
And above all —
" Throned upon the awful Tree."
The following characteristic letter from another
American applicant is worth inserting, as showing
the estimation in which Mr. Ellerton was held by
Transatlantic hymnologists.
" Iowa City,
"April 29, 1878.
" MY DEAR SIR,
" I have a semi-professional occasion for
troubling you with a letter. In addition to ordinary
parish labours, I have for many years exercised an
obscure and unprofitable trade, which, from the
help you gave in compiling the C. K. S. collec-
tion, may obtain some sympathy or commiseration
from you. In these Western wilds I am supposed
to be something of an authority upon hymn-
matters, and I plead guilty to the eccentricity of
owning by far the largest Cisatlantic library of
that sort — some 2300 vols. Pursuing these devious
paths, I have been gladdened by the late and rapid
rising of your star, which I hail as one of high
magnitude. You are doubtless aware that some
of your hymns are known and loved in America.
Our present Church Hymnal contains but four
of them, but these are among your best. ' Saviour,
again to Thy dear Name we raise,' is a great
favourite. ' This is the day of light ' is the best
1 72 JOHN ELLERTON
of Sunday hymns, far beyond all others except
Bishop Wordsworth's,1 and as much above Watts's
famous ' Welcome, sweet day of rest/ as a cultivated
Churchman of to-day is different from the average
Nonconformist of one hundred and seventy years
ago.
" ' Our day of praise is done ' I esteem very
highly : it is perhaps too delicate and subtle to
be extensively popular. The other is * Sing Alle-
luia forth.' I wish our not-too-well-posted com-
pilers had admitted more. ' Welcome, happy
morning,' goes into the new Methodist collection
which will presently appear. The Report, just
printed, of their Committee gives it twelve lines,
chiefly from your note in Borthwick's collection.
I must thank you especially for ( O shining city
of our God.' I know nobody else, except Pal-
grave, who has done that kind as well ; and
surely in the hymnody of the future, pure Robert-
sonian strains like this must displace the coarse-
ness of what Mr. Martineau calls 'the Messianic
mythology.'
" All I know about you comes from a dissenting
book, Stevenson's Hymns for Church and Home,
1873. He says you were 'born in London, 1826.
Rector of Hinstock, Salop. Hymns appeared in
Nantwich Choral Festival Book, 1866 ; ditto, 1867;
Chester Cathedral Hymn-book, 1867; Brown-
Borthwick's Select Hymns, 1871 ; S. P. C.K. Church
Hymns, 1872.' With the two latter I am familiar,
the others I never saw. I found you first in the
Appendix to Hymns Ancient and Modern; you
1 " O Day of rest and gladness,"
CRITICAL ESTIMATE OF ELLERTON'S HYMNS 1/3
did not begin in time to get into Josiah Miller.1
I have no English books since the revised Hymns
Ancient and Modern, 1874, and don't know what
you may have done in the last five years.
" May I beg for any information you choose to
give about yourself, and specially of your hymns
in other collections than those mentioned ? I do
not ask from idle curiosity. I have made it a sort
of duty to be informed on these matters, and to
use what I acquire.
" Two hymn-papers I would send you if I
thought you would care for them ; one in the last
number of our Church Review, and another soon
to appear in a new magazine, Sunday Afternoon.
And just now I am writing some lectures on
English Hymnody, to be read under the auspices
of Bishop Perry, in some sort of connection with
a little Church College he is trying to revive at
Davenport on the Mississippi. In these I wish to
do justice to you.
" If I can make any return for the favours I am,
perhaps immodestly, asking, I beg you will com-
mand me. If you are a collector as well as a writer
of hymns, my duplicates are very much at your
service. They are always more or less numerous,
though mostly trashy. We have no hymnic origin-
ality, and very little hymnic knowledge over here.
" With thanks and congratulations, I am,
" Faithfully yours,
" FREDERIC M. BIRD."
1 The second edition of Miller's Singers and Songs of the
Church was published in 1869. At least fourteen of Mr»
Ellerton's hymns had appeared before that date.
1 74 JOHN ELLERTON
Among the dozens of letters found among
Canon Ellerton's papers from unknown corre-
spondents, many from places which are positively
trying to ordinary geographical knowledge, the
following is selected as being typical of its kind.1
There is something quite pathetic in the thought
of this ardent student pursuing under so many
disadvantages in his northern solitude his favourite
subject.
" The Parsonage^ Bttrravoe, Ye!/, Shetland,
"September 7, 1894.
"REV. SIR,
" Please forgive me taking the liberty of
writing to you, but for many years I have been
very anxious to know if you have published any
collection of hymns, or any work on hymnology,
and as I do not know to whom I should apply, I
have thought it better to write directly to your-
self.
" For several years hymns and hymnology have
had a great attraction for me, but living so far
out of the world as I do, I have not had the
chance of adding much to my knowledge of so
delightful a subject.
" It is superfluous of me to speak of the beauty
of your hymns in Hymns Ancient and Modem,
especially Nos. 12, 30, 31, 37, 118, 401, 406, and
413 ; and I cannot tell you how glad I was to see
so many by you in the new Supplement. I have
Mr. Thring's Hymnal, which contains several beau-
tiful ones by you. I have been told that there are
1 Showing that Hymns Original and Translated, published
in 1888, had not reached the island of Yell by 1892.
CRITICAL ESTIMATE OF ELLERTON's HYMNS 1 75
some by you in Church Hymns (S. P. C. K.), but
unfortunately my copy of that splendid collection
does not have the names of the authors. I have
heard that it is probable that Church Hymns may
be enlarged.
" I read with great interest your sketches of
Hymn Writers in the Parish Magazine last year.
I there saw for the first time the portraits of J. M.
Neale and Isaac Williams. Might you not re-
publish these sketches,1 and add some more of
other hymn writers, in book form with portraits ?
I am sure there would be a great demand for the
work. I also read some years ago your able
article in the Church Monthly on ' Some famous
Easter Hymns/ and I was especially interested in
' Jesus Christ is risen to-day.' 2
"Again requesting to be forgiven for troubling
you so much, and hoping that at your convenience
you will favour me with a reply, and tell me about
your hymn and hymnological publications,
" I am, Reverend Sir,
"Yours very respectfully,
"THOMAS MATHEWSON."
Another enthusiastic admirer, writing from Chi-
cago, begs for " one of your hymns in your hand-
writing and over your signature"; adding, "If I
were to suggest my preference, it would be for
your hymn beginning, ' Saviour, again to Thy dear
Name we raise/ "
It is no slight testimony to the affection with
which Mr. Ellerton's hymns were regarded that
1 See p. 301. - See p. 391.
176 JOHN ELLERTON
some should be translated into Latin. The follow-
ing elegant version of " The day Thou gavest,
Lord, is ended," is rendered still more valuable
by the complimentary letter which accompanied
it.
" Malvern House, St. A I bans,
" August 9, 1892.
"MY DEAR SIR,
" I have interested myself when laid by
for a month through ill-health with a study of
English hymns, and I venture to send you one
of your own in a Latin dress. If it interests you
for a few moments I shall be paying back some
of the pleasure with which I have read and re-read
the beautiful lines of the original.
" I must beg you, if you find time to look at
my parody, to remember that the central thought
of the hymn is unclassical, and consequently hard
to make intelligible in Latin.
" Believe me,
" Yours very faithfully,
" HARRY W. SMITH.
"CANON ELLERTON."
THE DAY THOU GAVEST, LORD, IS ENDED."
" Jam, Deus, accepit lux a Te praebita finem,
Processit jussu nox tenebrosa Tuo.
Te matutino grati celebravimus ore,
Inque Tua solem condere laude juvat.
Nos somnum petimus : terrarum hie maximus orbis
Volvitur interea persequiturque diem :
Nunc hie mine illic Ecclesia sancta perenni
Pervigilat, laudes attribuitque, vice.
CRITICAL ESTIMATE OF ELLERTON'S HYMNS 177
Jam rapit hie Aurora diem, mox suscitat illic,
Et cunctos sensim mobile lumen adit ;
Consequitur cum luce chorus laudesque piorum,
Atque ubicunque dies panditur, hymnus adest.
Oui nobis abiens requiem tulit, excitat idem
Hesperios surgens sol, oriturque novus.
Hora ut mutatur, vocum mutabilis ordo
Laudem auscultanti dat sine fine Deo.
Media succubuit : periit Romana potestas :
Christe, Tuus nullo limite crescit honos.
Regnabis, donee — nullo non hoste subacto —
Ouidquid fecisti, pareat omne Tibi."
H. W. S,
M
CHAPTER VIII
CONCLUSION
IN the foregoing pages we have endeavoured to
give a sketch of Canon Ellerton's literary work,
in which hymnody of course holds the most con-
spicuous place. From the days of his curacy at
Brighton to the last fatal attack which told him
that " the labourer's task was o'er," his devotion to
this one object was unceasing. He was the chief
compiler and editor of the two important hymn-
books, Church Hymns and the Children's Hymn
Book, and joint compiler of the last edition of that
great hymnal which, above all others, is dearest to
the heart of the English Church, Hymns Ancient
and Modern. He edited or assisted in editing
Hymns for Schools and Bible Classes, the Temper-
ance Hymn-Book, the London Mission Hymn-Book.
His advice was sought in the compiling the last
edition of the admirable Hymnal Companion to the
Book of Common Prayer ; in fact, it is no exagger-
ation to say, that his hand may be traced and his
voice heard in every hymn-book of importance
published during the last thirty years ; while no
less than eighty-six hymns, original or translated,
proceeded from his own pen.
We have seen, too, that his prose works were
both numerous and valuable ; and if we were to
178
CONCLUSION 179
add to these the mass of sermons he wrote during
his ministerial life, we must own that few ever
dedicated the talents committed to them more
unreservedly, more faithfully to the Master's service
than John Ellerton.
It is a comparatively easy thing to speak of a
man's work, for indeed that speaks for itself; but
to speak of the man himself, to endeavour to make
others see what he was to those who knew him,
this is a far harder task. John Ellerton was the
truest and sincerest of friends, and his friendship
is a golden memory to those who were privileged
to share it. He was the most delightful of com-
panions, and no one could be long in his company
without being struck with the vast range of his
information ; it seemed impossible to bring forward
a subject in which he felt no interest, or on which
he had not bestowed some thought and study.
With the entomologist he was as much at home
with the Tineae and Tortrices as with the Sphinxes
and Fritillaries; with the geologist he would delight
in a collection of fossils, and in their silent forms
his poetic imagination would see the creatures
which lived and enjoyed their lives in bygone ages.
He was a zealous antiquary, and the ruins 'of an
abbey or a collection of coins would elicit from
him remarks which showed the largeness of his
acquaintance with history ; in fact, he thoroughly
came up to that well-known standard of an educated
man — to know something of everything, and every-
thing of something, and this last " something " was
hymns. Hymns were his joy and delight. It was
impossible to mention a hymn, whatever its origin
180 JOHN ELLERTON
— Greek, Latin, English, French, German, or Danish
— but at once he told you its author and history.
When lying half-unconscious on his death-bed,
hymn after hymn flowed from his lips in a never-
ending stream. But his poems, as we have seen,
were not all hymns. " He could write," says one
who knew him, " charming sonnets, all of which
proved his command over English, his admiration
for the beautiful in Art and in Nature, purity of
thought, and tender sympathy combined with
manliness." But the most remarkable trait of his
character was his intense lovingness — always mak-
ing the best of and doing his best for others, never
thinking of himself. All good men loved him, and
his friends generally spoke, indeed speak of him
still, as "dear Ellerton."
What he was in his own family, how thoroughly
he entered into the amusements and recreation of
his children, showing his love for and sympathy
with young people, it is not for these pages to
unveil. What he was in his parish would be best
understood by hearing him spoken of by those
among whom he ministered ; all who so remember
him love to speak of his tender sympathy with
them in all their troubles and trials, identifying
himself with them alike in their joys and in their
sorrows. It has already been mentioned how,
when he held a Mission in Brighton in 1890, the
old people who remembered him thirty years before
flocked to see his beloved face, to hear his kindly
voice, once more. In the pulpit — calm, thoughtful,
scholarly — he had few equals ; while his reading
had a peculiar charm, and the pathos he threw
CONCLUSION l8l
into such passages as the last chapter of Ecclesiastes,
or David's lament over Saul and Jonathan, will
never be forgotten by those who heard him. As a
missioner too — and during his seven years at White
Roding he conducted many Missions and Quiet
Days, notably one to the Chichester Theological
College in 1889 — his devotional addresses were
deeply impressive.
Yes, dear Ellerton, would that I could offer a
worthier tribute to thy memory than these poor
words, in which thy pure and holy life is so feebly
sketched. To have been thy friend and fellow-
worker is indeed a privilege on which it will ever
be a delight to look back ; the thought that we
may meet again, if indeed I should be accounted
worthy to rest where thou art resting, gives renewed
energy to press forward to that home where, as
thou didst sing, there is peace, and light, and joy,
and love, and life for evermore. To thee, whose
chiefest joy it was to put words of praise and
thanksgiving; resignation and peace, into the lips
of God's children here, as midst temptations and
sorrows they journey onward towards the golden
gates of the city where they would be ; surely in that
day, when the multitude of the Redeemed which
no man can number shall mingle their voices with
those of cherubim and seraphim in the great seven-
fold ascription of salvation to Him who sitteth
upon the throne and unto the Lamb, to thee
will be given a place of high honour in that
celestial company, where the joy which thou hadst
on earth in the voice of praise and thanksgiving
shall be fulfilled.
PAPERS ON
HYMNS AND HYMN-BOOKS
CHURCH CONGRESS AND OTHER
PAPERS
MAINLY ON THE SUBJECT OF AN AUTHORIZED HYMNAL.
The first four of the following papers are among the earliest
of Canon Ellerton's contributions to Hymnology. They
appeared in the Churchmaris Family Magazine, a
periodical since defunct, in 1864. The first is intro-
ductory to the second, tracing the history of English
Hymnody down to the publication of Hymns Ancient
and Modern. The second discusses the question whether
one Authorized Hymnal would be of advantage to the
Church or otherwise, and the answer is distinctly in the
negative. The third discusses fully the canons of criticism
by which a hymn should be judged. The fourth contains
practical suggestions concerning congregational singing
and the choice of hymns and the tunes, although the
excellent hymnals now in use render some of the remarks
somewhat obsolete.
Of the date or occasion of the concluding paper, " Modern
Theology as shown by Modern Hymnody," found among
the Canon's MSS,, I can learn nothing ; but as a just
and thoughtful review of Nonconformist hymns it is well
worth preserving.
PAST HISTORY OF ENGLISH HYMNODY 185
NO. I
ON SOME PECULIARITIES IN THE PAST HISTORY
OF ENGLISH HYMNODY
THERE is scarcely any event in the history of
our Church worship during the past sixty years
so great and so remarkable as the substitution of
Hymns for metrical Psalms. It is great, because
it involves a change in the whole character of our
Common Praise as important as that which the
adoption of a new Office for morning and evening
service would make in that of our Common Prayer.
It is remarkable, because we English Church people
hate all innovation, especially unauthorized innova-
tion, and this is entirely unauthorized ; because we
hold fast to the traditions of our Reformation, and
this is wholly contrary to its traditions ; because
we like in such matters to be led by our rulers in
Church and State, and they have been the last,
instead of the first, to sanction this. It came to
us from an unwelcome source — from the Dissenters,
eminently from the Methodists ; it was first adopted
by those of the clergy who sympathized most with
them ; for many long years it was that dreaded
thing, a " party badge " ; but it held its ground
until wise men of all parties began to recognize its
value. First as supplementary to the New Version,
and then as replacing it, hymns found their way
into hitherto inaccessible quarters ; and the revolu-
tion is at last complete.
I regard this movement with unmixed thankful-
1 86 HYMNOLOGY
ness ; and I would fain hope my readers do so too.
Besides the greatest benefit of all, that our service
of praise is so much more distinctively and speci-
ally Christian than before, as being based upon the
truths we confess in our Creeds, there are two
other advantages, scarcely less important, which
have resulted from it. This substitution of Hymnals
for a metrical Psalter is valuable, not as a disuse
of the Psalms, but as a restoration of them to their
right use. I believe that we shall now more than
ever learn the true value of our really authorized
Psalter, that matchless fragment of our lost
" Bishops' Bible," not as an edifying lectionary, but
as an exhaustless treasury of praise ; and that its
use in song will not be limited to " Choral Services "
and large churches, but will become in course of
time a regular part of the Sunday worship of nearly
every village congregation. And if, by the means
of good and simple chants, we learn thus to use
our Psalms, we shall, I hope, in due time, get to
use them less rigidly. Foreign ritualists (Protestant
as well as Roman) smile at our clumsy English
way of cutting up our Psalter into sixty equal bits,
and binding ourselves down under heavy penalties
to sing or say precisely the same words upon the
same day of the month, whether it be in Advent
or Easter — whether it be a service of supplication
or of thanksgiving, a "Lent Lecture," a School
Feast, a day of local or national mourning, or a
Harvest Festival, an Episcopal Visitation, or a
gathering of choirs. But the rule has something
to say for itself; of this, as of many of our peculiar
usages, we can give a good practical account. If,
PAST HISTORY OF ENGLISH HYMNODY 187
however, the " custom which has become a rule "
permits us to sing hymns selected for the occasion
at "special services," may we not hope that selections
of specially suitable Psalms will ere long follow ?
But there is yet another reason why we may
rejoice in this great change. Our Prayer-book has
been hitherto our great link with the worship of
the Past. Through it we are heirs of the best
devotions of Christ's Church, from the time of the
Apostles to the day in which the last revision was
made. But there, as a matter of necessity, the
golden chain has stopped. I do not think we can
add any more links of the same shape. Even if
we need additional services, it is hard to conceive
of modern forms which we could endure to hear
within the same walls as the old. But the work
which our prayers began, our hymns must now
supplement and continue. One whole storehouse
of ancient devotion, of which the key was lost with
the Latin Offices, is unlocked anew. Cranmer
could render their prayers so felicitously that our
versions are better than the originals. The dross
was purged away, and the metal moulded into
forms more beautiful than ever. But the gift of
translating their hymns was denied him ; melodious
English verse was then unknown.1 On the other
1 Cramner's version of Venantius's processional Easter
hymn " Salve Festa Dies " (a great favourite with our fathers;
see Latimer's contemptuous reference to it, Serm. xii. 207),
attempted " for a proof to see how English would do in a
song," was sent to Henry VIII. in 1544 (apparently), with
other " Processions, to be used on festival days." But he
evidently mistrusted himself; and he worked against the
1 88 HYMNOLOGY
hand, while the English Church now has none who
could adapt mediaeval prayers like Cranmer, she
has already produced, within the last twenty years,
most admirable versions of nearly every great
mediaeval hymn ; versions constructed if not with
the skill, at least exactly upon the principle on
which our collects were adapted from the Leonine,
Gelasian, and Gregorian sacramentaries, of silently
dropping or modifying the word or phrase here
and there inconsistent with the Reformed doctrine,
while that which is a witness for our real unity of
faith is carefully preserved.1 While we thus have
grain, and at Henry's express desire. Cranmer's Works, vol.
ii. p. 412, ed. Parker Society. This hymn has now been
translated by Mr. Neale, Hymnal Noted, 79. See p. 50.
1 See on this point the interesting essay on "Ancient
Collects in the Prayer-book," appended to Mr. Bright's
Ancient Collects. As examples of hymns treated in the
same spirit with great success, I may notice St. Thomas
Aquinas's "Adoro Te Devote" (in Hymns Ancient and
Modern, 206), and Venantius's " Vexilla Regis" (in the
Church Hymnal, published by Bell and Daldy, No. 71). I
need not remark that there is no dishonesty in this adaptation
of ancient hymns ; the object is not to show what Aquinas
or Venantius really wrote (which any one who wishes to find
out may easily ascertain), but to present the leading ideas of
their hymns in such a form as it may be fit for a Reformed
Church to offer to God. But the extent to which it is either
fair or wise to depart from the actual text of a hymn, whether
in translating or merely transcribing it, is a question which
I must reserve for further discussion. Venantius's hymn
was written for a procession carrying a relic of the " True
Cross." It is translated very literally, but with great vigour,
in Hymnal Noted, 22. Those who have the right clue to its
comprehension will see that, as it there stands, it is quite
PAST HISTORY OF ENGLISH HYMNODY 189
fresh ties to bind us to the ancient Church, we
can now at length avail ourselves of the spiritual
development of the Universal Church since the
Reformation. Whatever hindrances there may be
to external communion with foreign Churches, we
are surely drawing near to our brethren in a most
real and blessed way, when we thus draw near to
God with the words of their wisest and holiest
men. The same may be said of those who have
separated from our own communion. The voice
of Christian life among them has chiefly found
expression in sacred song ; and when we take the
best of their hymns into our own service books,
we take that which is most precious and most
lasting in their religious utterances. And lastly,
the living and growing Church of our own day
pours her spiritual life into her hymn-books. Long
did that fresh stream chafe and beat against the
rigid barrier of an imagined authority, which kept
out from our churches all but the two " allowed "
versions of the Psalms. Some small leakage
indeed there was ; one or two hymns found their
way in. Even Tate and Brady could not keep
inconsistent with the spirit of our services ; to those who
have not this clue, it must appear simply unmeaning. Again,
there is a far more famous hymn of Aquinas's, the " Pange
lingua gloriosi Corporis Mysterium," which has now been
translated and revised many times, but will never be tuned
to harmonize with our own Communion Office ; and it would
be strange if it could, seeing that it was written by the most
acute theologian of his day to express precisely that very
form (the Paschasian) of Eucharistic doctrine which our
Church has deliberately repudiated.
1 90 HYMNOLOGY
Ken out of our churches. And when, by a bold
stroke, it is said, of some pious University printer,1
one or two of Wesley's and Doddridge's hymns
("Hark! the herald angels sing," "High let us
swell our tuneful notes," " My God, and is Thy
table spread ") were appended to an edition of the
New Version, they were tacitly accepted as covered
by the authority which was supposed to sanction
the Psalter. Now however, that, not by State enact-
ments, Order in Council, or vote of Convocation,
but by the quiet yet irresistible influence of the
good sense and Christian feeling of her congrega-
tions, the Church stands committed to the use of
hymns, the warmth and power of her worship is
felt to be enormously increased. It is cheering to
hear of a foreign observer like M. Taine (Histoire
de la Litterature Anglaise] speaking with respect
and astonishment of English hymns, and the
enthusiasm with which we sing them. What
Frenchman's heart would have warmed to us over
the New Version ?
As an illustration of the spiritual wealth we
have acquired by breaking through our old tradi-
tions, let us, before proceeding farther, compare
the materials for our thanksgivings at this Easter
season forty or fifty years ago, in an "orthodox"
church, with those which are to be found now, in
three or four of the best of our hymnals. The
Easter Anthems, the Proper Psalms, the Eucharistic
Preface, are still the same. But for metrical
hymnody, that which, as Sir F. Ouseley has well
1 Oxford Essays, 1858. Hymns and Hymn Writers, by
Rev: C. B. Pearson,
PAST HISTORY OF ENGLISH HYMNODY 19 1
shown,1 is especially the part of the whole congre-
gation in the service of praise, we had our one
quaint and well-known "Jesus Christ is risen to-
day," and two very prosaic paraphrases of the
anthems already sung. But what is the case now ?
The Latin Church may be represented by two of
its very noblest hymns, "Aurora Lucis" and "Ad
ccenam Agni " (Hymns Ancient and Modern, 126
and 127), as well as by the "Victimse Paschali,"
which the Lutheran Church has always retained
(Hymns Ancient and Modern, 131), and by several
others of less interest ; the Eastern Churches by
(let us say) Mr. Neale's two hymns from St. John
of Damascus — " 'Tis the day of resurrection " and
" Come, ye faithful, raise the strain ; " the ancient
Bohemian Church by " Christus ist erstanden "
(Hymns Ancient and Modern, 136); the Reforma-
tion by Luther's " Christ lag in Todesbanden "
(Mercer, 104) ; later Lutheranism by several ex-
cellent hymns, conspicuous among them Gellert's
"Jesus lebt" (Hymns Ancient and Modern, 140).
Wesley supplies us with one of his best hymns,
" Christ the Lord is risen to-day;" Watts with
" Hosanna to the Prince of Light ; " Kelly with
" Come, see the place where Jesus lay ; " Mont-
gomery with " Songs of praise the angels sang ; "
and, of course, very many more might be enumer-
ated. Is it possible to over-estimate the influence
of such a change upon the next generation of
Churchmen ?
The result of this general acceptance of hymns
by worshippers of every school in our Church is,
Family Magazine, July 1864.
192 HYMNOLOGY
of course, that just at present her Hymnody is in
a state which may be well termed chaotic. No
one has authorized the use of any hymn-book
whatever, though most of our Bishops have now
recommended, or at least approved, some one or
more ; the field is open to unrestricted competi-
tion, or at least restricted only by the law of
copyright ; each clergyman may compile a fresh
Hymn-book for his own congregation, if he have
time, money, and patience ; the five or six best-
known selections, especially those which are printed
as Chorale books with music, have each its follow-
ing of enthusiastic supporters. Thousands are
now interested in the subject of hymns, where but
hundreds a few years ago knew of any but the two
or three above mentioned, which had strayed, no
one knew how, between the covers of the "New
Version " ; the bolder spirits are searching high
and low, from the Oratory to the Camp Meeting,
for fresh materials ; while the more cautious are
eagerly imploring, with English love of law, the
authorities in Church and State to give the National
Church her one Common Hymn-book, to be bound
up with her Common Prayer-book, and so to put
a stop to the confusion.
I purpose, in the following papers, to consider
how this movement may be best turned to account
for the glory of God and the edification of His
Church ; whether it is possible or expedient that
our Church should have one general hymn-book ;
what are the sources available for such a book, and
the principles on which it ought to be compiled ;
and what may in the meantime be done by indi-
PAST HISTORY OF ENGLISH HYMNODY 193
vidual Churchmen, and especially by the clergy,
towards directing and consolidating the improve-
ment in our service of praise.
But before entering on this investigation, I must
call the attention of my readers to some peculi-
arities in the past history of English Hymns.
I said at the outset of my paper that the use of
hymns in our public worship, as distinguished from
metrical Psalms, was wholly contrary to the tradi-
tions of our Reformation. And this brings me to
the first peculiarity in the history of our Hymnody,
its comparatively recent groivth.
Now I am quite aware that the statement I
have just made as to our Reformers is very likely
to be questioned. There is no doubt that, at the
beginning of the Reformation, the feeling was in
favour of continuing the use of the ancient hymns,
and that with this view attempts were made to
translate them into English. In Henry VIII.'s
Primer of 1545, eight of the Ambrosian hymns for
the Canonical Hours, translated probably by the
king himself, were inserted in their proper places,
with the other offices for the Hours. These were
reprinted, Mr. Clay tells us,1 several times down
to 1552. But in 1553, when Genevan influence
had become powerful over our Reformers, a new
Primer was put forth, from which these hymns
disappeared. They were revived in two or three
Primers published early in Elizabeth's reign, but
not, it would seem, later than 1575. And these,
of course, were not for church singing, but for use
1 Private Prayers put forth by Authority dtiring the Reign
of Queen Elizabeth. Ed. Parker Society. Preface, p. 10,
N
194 IIYMNOLOGY
in private devotion. The only metrical hymn
authorized for use in church was the Veni Creator
in the Ordinal of 1549, retained, with a good many
alterations, to our own day. It is interesting, by
the way, to compare this with the shorter Long
Metre version, inserted in the Ordinal at the last
revision, 1661 — a remarkable improvement upon
the diffuse and prosaic Edwardian hymn, both in
vigour and accuracy ; if to these we add the versions
usually appended to Tate and Brady's Psalter, and
finally Mr. Caswall's version l (Lyra Catholica, p.
103), we shall have a very fair specimen of the
1 As the Lyra Catholica is now a scarce book, I subjoin
the most literal of Mr. Caswall's versions—
" Come, O Creator, Spirit blest !
And in our souls take up Thy rest ;
Come with Thy grace and heavenly aid,
To fill the hearts which Thou hast made.
Great Paraclete ! to Thee we cry :
O highest gift of God most high !
O fount of life ! O fire of love !
And sweet Anointing from above !
Thou in Thy sevenfold gifts art known ;
Thee Finger of God's hand we own ;
The promise of the Father Thou !
Who dost the tongue with power endow.
Kindle our senses from above,
And make our hearts o'erflow with love ;
With patience firm, and virtue high,
The weakness of our flesh supply.
Far from us drive the foe we dread,
And grant us Thy true peace instead ;
So shall we not, with Thee for guide,
Turn from the path of life aside.
TAST HISTORY OF ENGLISH IIYMNODY 1 95
powers of the sixteenth, seventeenth, eighteenth,
and nineteenth centuries respectively, in translating
an ancient hymn.
The taste for metrical psalmody sprang up rapidly
among us in the sixteenth century. But the
question to be decided was, whether the words to
be sung should be strictly versified Psalms, as
those of Marot and Beza, or hymns, as those of
Luther, sometimes translated Catholic hymns,
sometimes paraphrases of Psalms or other portions
of Scripture, or rather free imitations of them,
sometimes purely original hymns. Germany had
already the old hymns of the Bohemian brethren,
and a few others. They became the nucleus of
her subsequent collections. Luther encouraged,
by every possible means, the multiplication and
use of good hymns ; and the Evangelical Churches
became pre-eminently the hymn-singing Churches.
In imitation of Luther, Coverdale published Goostly
Psalmes and Spirituall Songes, many of them
translations from Luther, some of them from Latin
hymns, some versified Psalms, and a few original.
These were published with music, purposely for
social and domestic use ; but they were at once
forbidden by Henry VIII. in 1539. On the other
Oh, may Thy grace on us bestow,
The Father and the Son to know,
And Thee through endless times confess'd
Of Both th' eternal Spirit blest.
All glory, while the ages run,
Be to the Father, and the Son
Who rose from death ; the same to Thee,
O Holy Ghost, eternally."
196 HYMNOLOGY
hand, Sternhold, Henry's Groom of the Robes,
began, in evident imitation of Marot, his version
of the Psalms, thirty-seven of which were published
in the year of his death, 1549, ten years after
Coverdale's hymn-book. Psalm-singing became
popular ; suppressed under Mary, it revived at
once under Elizabeth. In March 1560 Jewel
writes to Peter Martyr : — " As soon as they had
once commenced singing in public, in only one
little church in London, immediately not only the
churches in the neighbourhood, but even the towns
far distant, began to vie with each other in the
same practice. You may now sometimes see at
Paul's Cross, after the service, six thousand persons,
old and young, of both sexes, all singing together
and praising God."1 This popular movement
soon gave rise to a warm controversy ; one party
advocated part-singing, the re-introduction of
organs, and, in the larger churches, what we now
call Choral service. The others were zealous for
metrical tunes only, sung in unison, and unac-
companied, as Jewel describes.2 It would seem
that Queen Elizabeth's well-known Injunction,
permitting " that at the beginning of common
prayer, either at morning or evening service, there
may be sung an hymn, or such like song, to the
1 Zurich Letters, i. p. 71.
2 Ibid. p. 164. Cartwright, in 1573, in his Defence of
the Admonition, shows us that the Puritan demand was
specifically for "no other singing than is used in the
Reformed Churches (i . c. the Calvinistic), which is, the sing-
ing of two psalms, one in the beginning, and another in the
ending, in a plain tune."
PAST HISTORY OF ENGLISH HYMNODY 197
praise of Almighty God," was really a concession
to the advocates of metrical as against chanted
psalms. The mention of a " hymn " must not
mislead us ; the two names were as yet among the
people used interchangeably. No new translations
from the Latin service books would now have
been tolerated by those who were fresh from the
days when these service books had been forced
upon the people by the terrors of the stake ; and
the many who still clung to the old faith clung
also to the old language, and did not want that
new Protestant thing, congregational singing. Thus
it came to pass that, even if our people would
have sung hymns, there were scarcely any for them
to sing. I say, scarcely any, for we have a few
real hyrnns of this age. A few were appended to
the Psalter of 1562, our Old Version. Among
these we find metrical versions of all the canticles
(a proof of the popular dislike of chanting them,
stupidly misunderstood by Tate and Brady, who
proceeded to versify them anew in the eighteenth
century) as well as of the Lord's Prayer, the
Apostles' and Athanasian Creeds, and the Ten
Commandments. We have also Mardley's " Humble
Suit of a Sinner," and the better known " Lamenta-
tion of a Sinner ; " another " Lamentation " ; the
Veni Creator of 1549; a really beautiful "Prayer
to the Holy Ghost, to be sung before the sermon,"
and a long " Thanksgiving at the receiving of the
Lord's Supper." In some editions was inserted a
translation, by Robert Wisdome, of Luther's " Song
against Pope and Turk," beginning " Preserve us,
Lord, by Thy dear Word." To the Accession
198 HYMNOLOGY
Service, issued by authority in 1578, were added
three hymns, the best of which, " As for Thy gifts
we render praise," has been lately admitted by Dr.
Kennedy into his Hynmologia Christiana ; another
is an acrostic on " God save the Queene," " to the
tune of the 25th Psalm " ! A few more might be
mentioned, but they are exceptions which prove
the rule. No hymns were furnished for the great
Church festivals, or for the course of Church
seasons ; none appeared with that power which
seems to belong to almost every really great hymn,
of provoking imitations and sequels. The sacred
poets of Elizabeth's reign vied with one another
in versifying Psalms, and the rising school of com-
posers in setting those Psalms to music. In short,
the Church of England followed the lead of the
Calvinist rather than of the Lutheran Churches.
This is the true explanation of the reproach some-
times cast upon us, that we are two centuries
behind Germany in hymns.1 It is vain now to
speculate on what might have been ; how Sidney,
and Sandys, and, above all, Milton, might have
given us immortal hymns instead of very dis-
appointing versions ; how Drummond might have
continued his good work of putting the songs of
St. Ambrose and St. Gregory into an English
dress ; how Herbert might have served yet better
the Church he loved so well, had he been able to
offer some contributions to her worship ; how Ken
might have become the Angelus of England, could
he have foreseen that his holy words would have
1 See an interesting paper by the Rev. W. F. Stevenson
in Good Words for 1863, p. 538.
PAST HISTORY OF ENGLISH IIYMNODY 199
been auxiliaries, not to the bedside devotions of a
few scholars only, but to the congregational singing
of thousands. But the opportunities were lost.
Those two great centuries, the sixteenth and seven-
teenth, so rich and fruitful for the Church and the
nation in all else, the ages of our noblest. Christian
poetry, of our best theology, of our profoundest
learning, of our highest pulpit eloquence ; ages of
conflict and suffering for the faith and the order
of the Church ; ages abounding in ardent, loyal,
devout men ; ages in which religious questions
were the most deeply felt and most passionately
discussed of all questions ; yet have contributed
nothing, or next to nothing, to the permanent store
of the Church's songs.1 While, on the other hand,
the true Hymnody of England begins in the much-
abused eighteenth century, the age whose poetry,
as Hare says, was prose, as the prose of the seven-
teenth had been poetry ; the age of scepticism in
religion, frivolity in taste, laxity in morals ; the
age of evidences, not of convictions ; of toleration,
not of enthusiasm; an age which sentimentalists
think a dead level of dulness ; when the devout
Churchman had become a tiresome formalist, and
the brave and earnest Puritan a prudent and
prosperous Dissenter. Then it was that, from the
1 From a tolerably extensive knowledge of English hymns,
I have been led to the conviction that, of the many thousands
now in use, not above a hundred at most are of an earlier
date than 1700 ; and I doubt whether half of these were
written for public worship. Of course I leave out of count
translations, and the curious Welsh hymns of Rees Pritchard
and others.
200 IIYMNOLOGY
pleasant arbour of Sir Thomas Abney's suburban
villa, his invalid guest, the gentle Nonconformist
minister, sent forth at intervals the first really
congregational hymns which had appeared since
the reign of Elizabeth. The Church, for the most
part idle and corrupt, through the earlier years of
that melancholy half-century, took small heed of
what the little Doctor wrote, and what the decorous
tea-tables of Stoke Newington admired ; but to
the Dissenters the work of Isaac Watts was a
greater boon even than they thought, and the
Church in due time came to recognize its value.
He was, if I may so speak, the founder of a school
of hymnists, of which Doddridge is the most
illustrious member. I have never myself felt much
affection for this school ; I have little sympathy
with Watts's theology ; and his verse seems to me
sadly encumbered with the artificial conceits and
tinsel ornaments, now grievously tarnished, of his
age. Yet there is in many of their hymns a power
of faith and love which still lives and glows. Even
in our own Church, some of them, we may venture
to say, will never be forgotten or superseded.
The new fashion, it is to be observed, was strictly
Nonconformist. I do not know how soon our
Church adopted it, though I am acquainted with
a parish church in which Watts's Psalms and
Hymns were sung more than a hundred years ago,
and are in use to this day. Among the few devout
and ascetic Churchmen the observance of the
Canonical Hours, which the Nonjurors had revived,
and which perhaps had never wholly been laid
aside since the days of Cosin, had led to the
PAST HISTORY OF ENGLISH HYMNODY 2OI
private use of the hymns of Austin and Ken. It
is probable, also, that the custom of introducing
special anthems on the occasion of charity sermons
and the like, may have early led to the adoption
of an occasional hymn or ode to be performed by
the singers. But this was not congregational
worship ; and even among the Dissenters the
hymn was still subsidiary to the metrical Psalm.
Doddridge's hymns were written each with refer-
ence to one of his sermons, and intended to be
sung before or after it ; a fashion which John
Newton afterwards introduced for a time at
Olney.
But a greater movement was at hand. In 1738
John Wesley returned home from America, and
he and his brother Charles began to found their
Societies. As is well known, they were for a time
intimately associated with the United Brethren,
and this connection had an important effect both
upon the form which the Wesleyan discipline
assumed, and upon the means by which its
devotional fervour was sustained. For the first
time, men bred up in the English Church, and
men bred up in the Lutheran Churches, learned to
understand and value one another; and though
too soon their friendship came to an end, yet to
that brief intimacy, more than to any other single
cause, the Church of England owes the revival of
her hymnody. From the Moravians the Wesleys
borrowed not only the text of many good German
hymns, but the precedent for their abundant and
continual use ; and one of the two brothers, at
least, was nobly inspired by their example. Charles
202 1IYMNOLOGY
Wesley, living and dying an English clergyman,
loving to the last the Church from which he at
least had never dreamed of separating, produced,
during the fifty years which followed, a store of
hymns from among which we may select not a few
that will bear comparison with those of any age
and any country. He is the true founder of our
second great school of hymnists, more fervent,
thoughtful, and subjective than the first ; a school
which includes not only his own immediate co-
adjutors and even his rivals, but many an honoured
name besides, both within and without our Church,
from Cowper to Montgomery.1
The third school belongs to our own day, and
is the result of the influence of Ancient, as the
second was of German hymns. I forbear to speak
of it here, because I am not now writing the history
of English hymnody, but merely commenting upon
a few of its peculiarities. The fact of its recent
origin is of importance to us, in our estimate of
the stage we have now reached in our hymns, and
in our investigation of the possibility or desirability
of an authorized Hymnal.
But connected with this late maturity there is
another feature in our Hymnody worth notice, its
peculiarly personal and subjective character. Com-
pare an Ambrosian morning hymn with one of
Watts's or Charles Wesley's. Ken's is indeed
1 Toplady, the doctrinal antagonist of the Wesleys, yet
really, as a devotional poet, belongs to Charles Wesley's
school The hymns of the one have been frequently attributed
to the other. There is a distinct school of Calvinistic
hymnists, but it is of little importance.
PAST HISTORY OF ENGLISH HYMNODY 2O3
written for private devotion, but Watts's " My
God, how endless is Thy love," and Wesley's
" Christ, Whose glory fills the skies," were each of
them included by its author in an avowedly
congregational collection. " Jam Lucis " (Hymns
Ancient and Modern, i) is childlike in its simplicity
of feeling, for it belongs to the childhood of the
Church. Not merely the plural number, but the
generality of its expressions, shows that it was
written with a view to being sung by many
worshippers, who had indeed a sense of common
wants and trials, dangers and sins, but had not
yet learned to estimate the individuality of each
separate soul, its difference from its kind, its
personal responsibility to God. The very allusion
to that which is so private a matter for each one,
as the habit of abstinence in food, shows that there
had not yet dawned upon the Church the thought
of how differently each one is constituted from his
neighbours, physically as well as spiritually, and
of how little avail general rules and prescriptions
can be in that inner world of consciousness which
is the battle-field of the carnal and spiritual will.
But the spirit of self-dedication and dependence
which animates Watts's hymn, and the yet deeper
cries of the dark and cheerless heart for the light
and warmth of communion with its Lord, which
breathe through Wesley's, though they belong
essentially to all true worship, yet could scarcely
have found utterance in congregational worship,
till the time was come when the direct responsi-
bility to God of the individual conscience, and its
true dignity as the means by which His Word
204 HYMNOLOGY
acts upon the human will, were recognized and
acknowledged by all.
How strongly this subjective character is marked
in the later German hymns which are now be-
coming so common among us, a cursory glance at
any collection of them will show. But in some of
our English hymns of the second school — notably
in some of Cowper's written under deep religious
depression — it assumes a form which makes it
necessary, I am convinced, that they should be
excluded from the worship of the congregation,
and reserved to guide and elevate the individual
in moments of private meditation and prayer.
Because a hymn may be in itself true and beautiful,
it is not therefore of necessity fit for use in Church ;
and cannot be made so, as some compilers seem to
think, merely by the substitution of the plural for
the singular in its personal pronouns. To this
point, however, I shall have to recur hereafter ; for
it is one of the most important and one of the
most difficult questions connected with our future
hymnody, what place this later element must find
for itself; how we can best combine hymns ancient
and modern and thoughts ancient and modern, in
our united worship. On the one hand, we cannot
but feel, after long dwelling among the pathetic
and introspective hymns of later times, a craving
for the simpler and calmer language of the Ancient
Church ; for hymns which draw our minds outward
and upward, which make the Trinity and the
Incarnation, rather than the Atonement, their
central thought ; which tell of the source, rather
than the process of sanctification. We cannot do
PAST HISTORY OF ENGLISH HYMNODY 20$
without the bracing and refreshing influence of
the ancient hymn. And on the other hand we
cannot ignore the growth of the Church out of
her childhood, the actual presence among us of
thoughts unknown to the ancient worshippers ;
and therefore no mere collection of ancient hymns,
be their translations as spirited as Neale's and
as melodious as Chandler's, will satisfy the Church
now. Experimental religion, as the last generation
called it, must be represented in our worship.
But surely no part of our task requires such sound
judgment, such refined taste and feeling, such
clear spiritual insight, such a combination of
wisdom and charity, of honesty and reverence, in
him who would undertake it, as the adjustment
of these conflicting claims. He must indeed be
a scribe instructed unto the kingdom of heaven,
who shall be able thus to bring out of the Church's
treasury things new and old, and to blend them
in due proportion for the service of his brethren ;
who shall recognize the actual point of her spiritual
history at which the Church of our day has arrived,
and discern her true voice among all the artificial
tones she is made to utter ; who shall know when
language the most venerable must be rejected,
because it has ceased to find any response in the
Christian consciousness of our people ; and when
language the most attractive must also be rejected,
because it cannot by any possibility express their
actual feelings ; and so its very beauty would only
make it the more dangerous, in that it would
tempt men to come before the God of Truth with
superficial emotions and unreal words.
206 IIYMNOLOGY
No. II
ON THE POSSIBILITY AND DIFFICULTIES OF AN
AUTHORIZED HYMNAL
MY last paper' was written with the view of bring-
ing before my readers two things — the reason why
the Church of England has never yet had an
authorized Hymnal, and the peculiar character of
the materials for such a purpose at present in our
hands. I now proceed to an inquiry naturally
suggested by my first point, namely, Ought we to
take steps to obtain such an addition to our formu-
laries ? What are the reasons for and against our
doing so ?
The first argument that occurs, I suppose, to
everybody, is that, as a matter of practical con-
venience, one authorized Hymnal, for use in all our
churches, is much to be desired. The multiplica-
tion of such compilations, in an age when travelling
has increased to an unprecedented extent, has
become a very great annoyance. How few of my
readers, among the many who this summer or
autumn, let us say, are worshipping as strangers in
some church at a distance from home, will be able
to make use of the hymn-books to which they are
accustomed ? Nowhere is the confusion worse con-
founded than in our fashionable watering-places.
One such is in my thoughts now, with its fifteen
churches, all crowded during the season ; in those
fifteen churches, a few years ago, twelve different
collections were in use, and a thirteenth in pre-
DIFFICULTIES OF AN AUTHORIZED HYMNAL 2O?
paration ; six or seven of these being peculiar to
the congregation in which they were used. Such
diversity as this is a real hindrance to common
worship ; it seals many a tongue which would
readily take part in the service of praise; it
obtrudes upon the stranger the sense of separation
and distance, where all ought to tell of unity.
And if it is hard upon the stranger, it is no
less' hard upon those who are even more to be
considered, the poor of the congregation. For the
immense number of hymn-books in existence
necessarily limits the circulation of each, and
thereby raises its price. Some books are sold for
half-a-crown which contain less matter than is
furnished in others more widely used for threepence.
And what is yet more provoking, the two collections
are probably very nearly alike. In hymn-books
put forth by clergy of similar views, the same
hymns will, as a matter of course, constitute the
great bulk of each volume. For most compilers go
over the beaten track ; their libraries are seldom
rich in originals ; they are the copyists of copyists,
and wield in the service of the Church the scissors
not the pen. Generally speaking, new hymns of
real value find their way into collections made by a
considerable body of compilers, covering a large
area, and procurable therefore at a small cost. A
hymnal which was used in every congregation of
our Church would command such a sale that, even
if bulky, it could be offered at a rate which would
bring it within the reach of the poorest.
An authorized Hymnal, moreover, would secure
us uniformity in the wording of our hymns. The
208 HYMNOLOGY
worst result of the great number of collections in
existence is the unsettled state of the text of many
of our most valuable hymns. Each private com-
pilation, though it may not produce any new hymns
of more than tolerable merit, yet is sure to present
us with a rich crop of various readings in old ones.
Any one who is accustomed to the use of different
books knows the distracting effects of these per-
petually-recurring changes ; and, I may add, any
one who is accustomed to one particular form of a
hymn is not only disturbed, but in some measure
indignant at each innovation. It seems to be
precisely the case in which the judicious interposition
of authority would do good. Let the best form of
each hymn be carefully selected, its use in this form
be sanctioned, the authorized volume find accept-
ance, and in a few years other readings will silently
disappear, even from unauthorized collections, and
finally be forgotten.
Let me, however, so far anticipate the subject of
my next paper as to say here, once for all, that by
the best form I do not mean necessarily the original
form of a hymn. There is much confusion of thought
upon this point. A hymn-book — a book for con-
gregational use — has one only object; and every-
thing in it ought to be made subservient to that
one object. It is the material for Common Praise.
It is not a " treasury " of religious poetry ; it is not
a collection of the opinions of four or five hundred
men and women upon religious subjects put into
metre ; if real poetry is to be found there, the
reason is only that, cceteris paribus, poetic language
is better adapted for song than prosaic. Now it is
DIFFICULTIES OF AN AUTHORIZED HYMNAL 2OO,
plain that a composition may have in it, as it leaves
its author's hands, the elements of a valuable hymn ;
while yet it may need to pass through other hands,
perhaps through many, before it reaches its best
shape. The author may have intended it only for
private use, or only to express his own passing
thoughts ; his work may be deformed by the effects
of imperfect education, of a dull ear for rhythm, of
narrow religious prejudices, of a vulgar or rhetorical
style ; and yet a wise and devout Hymnologist
will at once detect in it the true metal, which,
properly purified, will, it may be, circulate in the
Church to the end of time. Ought we to reject
this because it is blemished? ought we to carry
our veneration of relics so far as to admit it,
blemishes and all, into a Church Hymnal, because
we love and revere the memory of the author ?
Why should Prudentius's Holy Innocents still play
with their palms and crowns through a dozen
different versions, because that ecclesiastical Delia
Cruscan was silly enough to think the notion a
pretty one ? Why should Dr. Watts's angels clap
their wings and sweep their strings in our churches ?
Why should the noble last verse of " Rock of Ages "
be disfigured by a physiological blunder, pardon-
able in a Devonshire vicar a hundred years ago, but
in our ears only ridiculous ? l Why should a well-
meaning compiler, like the excellent Rector of Bath,
have taken so much pains to restore to the 545
hymns in his book all the little bald and rugged
patches which the kindly hand of time, or the taste
1 " When mine eye-strings break in death." It is fair to
say that this is not restored by Mr. Kemble.
O
210 HYMNOLOGY
of more judicious editors, had concealed?1 Why
should Mr. Neale, in preparing Vexilla (Hymnal
Noted, 22) for English congregations — if, indeed,
English congregations must needs sing Vexilla —
1 Mr. Kemble's Hymn-book is so extensively used, and its
claims upon the attention of the Church are so confidently
put forward, that I cannot refrain from directing attention
to another mistake, of an opposite kind, in its construction.
Here is a most conscientious and painstaking man, who lays
down for himself a rule, wise in itself, but not without many
exceptions, only to adhere to it where he ought to have de-
parted from it, and to depart from it where be ought to have
adhered to it. He has restored many turns of expression
which were better forgotten ; but he has exceeded most
editors in the liberty he has taken of abridgment. The
fatal scissors have not indeed been employed in the appro-
priation of the fruit of his neighbour's toils, but they have
made sad havoc of his own. I will give one example. Pro-
fessor Carlyle wrote a hymn for the beginning of Divine
Service, expressing, in devotional language, the part which
each of the three great Christian graces — Faith, Hope, and
Charity — fulfils in public worship. Mr. Kemble professes
to give us this hymn (442, " Lord, when we bend before Thy
throne ") in the very words of the author. But, alas, he
leaves us but the beginning and end of the hymn, and " Love "
has entirely disappeared from it ! It is true other compilers
have done the same thing ; but then they make no profession
of giving us hymns as the authors wrote them. There is,
indeed, one conceivable explanation of this strange curtail-
ment. Mr. Kemble proposes we should sing this hymn to
" St. Matthew's." Now a suburban organist, who thinks that
a tune is nothing unless it is drawled " to bring out the
harmony," and garnished with proper preludes and inter-
ludes, takes a long while to get through a somewhat heavy
U.C.M. tune in "triple time." Possibly Mr. Kemble thought
that two verses in this style would exhaust the patience of
any congregation ; and perhaps he was right. But it was
cruel to cut his picture to fit his frame.
DIFFICULTIES OF AN AUTHORIZED HYMNAL 21 i
first reproduce with " Chinese exactness " a mere
mistake in a reading of the Psalms, and then ap-
pend a note to warn us that it is a mistake ? Let
us, indeed, take all due care of the text of our
hymns. Let us do for them what Bunsen has done
for those of his own country, or Daniel and Mone
for Ancient and Mediaeval Hymns. Let us have
an English " Thesaurus" to contain, in chronological
order, all but the greatest writers ; and of these let
us have good uniform editions. Gladly would I see
reprinted all those hymn-books of Charles Wesley's,
of which few persons but Mr. Sedgwick l know even
the names ; and gladly would I welcome the publi-
cation by the Wesleyan body of his Psalter, and
those hundreds of his hymns which, we are told,
still lie in manuscript. But this will be quarrying,
not building. When we have got our " Thesaurus,"
we shall still have to construct our National
Hymnal, and not altogether without the sound of
axe and hammer.
I hesitate to say, as some do, that an authorized
Hymnal would supply a want in our Church
system ; for the want is already supplied by
voluntary efforts. There are surely but few
churches now, and those chiefly village ones,
where some Hymn-book is not used, either as a
supplement to, or a substitute for, metrical Psalms.
Still there are, no doubt, some congregations by
which hymns would be sung for the first time,
when they enter under the sanction and patronage
of our rulers in Church and State. The authoriz-
ation of a Hymnal would be the coup de grdce to
1 See p. 276.
212 HYMNOLOGY
Tate and Brady. But the real meaning of those
who look to it for the satisfaction of an acknow-
ledged want, is that the whole material of the
devotions of her children would thus be supplied
by the Church as a Church, speaking through her
legitimate channels, and none of it left to the
selection of the individual clergyman. It is fair to
suppose that a work so important would be under-
taken, if at all, with such care as to ensure the pro-
duction of a better hymn-book than any now in
existence ; that from its very nature it would be
the most comprehensive of hymn-books ; that its
merits would secure it ready acceptance ; that thus
it would become permanent, and take its place at
last in the affections of our people, as a part of the
Common Prayer-book to which it was appended.
Congregations would not then, as now, be disturbed
by each new pastor — I had almost said, each new
curate — bringing with him his favourite Hymnal ;
the familiar lesson-book of the child would become
the solace of the aged man ; the tunes sung at the
old church of his boyhood would be linked with
words to which the worker, the sufferer, the wan-
derer in after life might recur with unspeakable
affection ; and the Hymn-book of the English
Church might be a bond of union no less powerful
than her Prayer-book for her scattered children, an
instrument effectual beyond all other to maintain
her hold upon her people, and to promote her ex-
tension. Nevertheless, this argument will, I admit,
only carry weight with those who wish to abridge
rather than extend, the discretion now allowed to
each clergyman in the conduct of Divine Service.
DIFFICULTIES OF AN AUTHORIZED HYMNAL 21$
Yet even those who demand for him the utmost
possible liberty may be reminded that it is the
voice of the congregation, not of its pastor, which
would be controlled by prescribed forms of praise ;
that the choice denied to him would be merely the
choice, made once for all, of a book, not the con-
tinual selecting of portions ; and that it would be
practicable, and even, I hope to show, desirable,
where circumstances might seem to require it, con-
siderably ro relax even this slight restriction.
But great as would be these and the like advan-
tages arising from the adoption of an authorized
Hymnal, the difficulties in the way of such an
undertaking appear to me truly formidable ; and it
is the consideration of these difficulties which has
been my chief inducement to the discussion of the
subject in these pages. It is not enough to specu-
late on the beauty and pleasantness of a National
Hymn-book as excellent as our Prayer-book, as
much venerated and beloved, combining the dignity
of the Ancient, the holy associations of the German,
the popularity of the Methodist Hymnody ; we
must ask ourselves calmly whether it is possible for
us to get this, or anything like this ? whether we
can get anything at all without great danger ? and
whether, when we have what we have asked for,
we shall like it, and welcome it, as much as we
fancy ?
The first question that arises is as to the body
from which an authorized Hymnal ought to proceed.
To place a Hymnal on exactly the same footing
as our Prayer-book, it ought, of course, after having
been prepared, to receive the approval of the Con-
214 IIYMNOLOGY
vocations of both Provinces, of both Houses of
Parliament, and of the Crown. A special Act would
be required, repealing so much of the Act of Uni-
formity as bears upon the subject. Further, if the
Hymnal is to be literally of equal authority with the
Prayer-book, its use must be compulsory, under
penalties similar to those which enforce the use of
the Prayer-book ; and it must be specified in the
declaration of unfeigned assent and consent required
of every incumbent at institution. No one, I
suppose, dreams that all this is either possible or
desirable. That Parliament should sanction the
imposition of new formularies of any sort upon the
Church is highly improbable ; that it should im-
pose upon it a vast body of hymns gathered from
all sources, to be forthwith adopted to the exclusion
of many hundreds of rival collections, in which
great numbers of persons have considerable pecuni-
ary interest, and to the use of one or other of which
thousands of Church people of all ranks are warmly
attached, is simply incredible. Were it possible to
pass such an Act, the agitation of the whole Church
would ensure its speedy repeal. All that we can
ask, then, in the way of authorization, must be
simply an Order in Council, permitting the use of
one particular collection, in the same way as that
which allowed Tate and Brady's Psalter ; or at the
utmost, giving the sort of authority for its use which
sanctions the use of the Accession Service. This
might be done upon an address to the Crown from
Parliament, which, though not probable, it is at least
possible might be voted, if it were known before-
hand that the measure would be generally acceptable
DIFFICULTIES OF AN AUTHORIZED HYMNAL 21 5
to the Church. But this could only be if the
Hymnal had been prepared by a body of compilers
which commanded general confidence ; if it had
been sufficiently long before the Church to invite
and profit by free criticism ; and if it had been to
some extent tested by actual experience. An
Order in Council allowing such a book would
doubtless be, to a considerable extent, at once
acted upon. It is probable that the authorized
Hymnal would be adopted by the Cathedrals, by
the Universities, by many Colleges and schools, by
the Royal Chapels, and by a large number of the
churches of our towns and cities. Vested interests
would not be hastily and alarmingly interfered
with. If the Hymnal were really good, it would
gradually make its way. But how much depends
upon its compilers ! To whom shall we look ?
The subject has been mooted in Convocation
once or twice ; an address from the Lower House
to the Upper has been suggested, praying the
appointment of a Committee to compile a Hymnal.
But of whom is such a Committee to consist ? Not
surely exclusively of the members of one or both
Houses of the Convocation of the Province of
Canterbury. Such a work is too great to be under-
taken by any body, however venerable, so limited
in numbers, representing but one province of the
United Church, and composed of members not
necessarily very conversant with this subject, and
already largely occupied with other business. It
is to be questioned whether the result of the labours
of a Committee of Convocation would be likely to
be a better Hymnal than some which the Church
2l6 HYMNOLOGY
already possesses. It must be obvious indeed, that
such a task as the preparation of an Authorized
Church Hymnal ought to be entrusted, as was the
preparation of the Authorized Version of the
Bible, to a body of men specially chosen for the
task from the whole Church upon the one ground
of fitness for this peculiar duty ; and, moreover,
left at liberty to avail themselves of the services of
any persons, of any nation, and in any religious
communion, whom they may think competent to
render them assistance. It is only thus that there
can be any hope of collecting all the materials
available for the purpose, for procuring the best
judgments upon their selection and arrangements,
and of producing a result which shall disarm
hostility, overcome prejudices, and enlist the hearty
sympathies of the Church at large. That the book,
when prepared, ought to be admitted to the Con-
vocation of each Province for approval, before being
allowed by the Queen in Council, I do not question.
But I confess it appears to me that our efforts ought
in the first place to be directed to the obtaining a
Royal Commission of clergy and laity for the
purpose of preparing it ; and that the wisest course
would be for Convocation to petition the Crown to
that effect.
But suppose these preliminaries adjusted ; sup-
pose a Commission appointed, so largely constituted
as to represent fairly every school of religious
thought within the Church, and so judiciously as
to command general confidence in their piety,
learning, moderation, and good taste ; still the
difficulties would be but beginning. The task of
DIFFICULTIES OF AN AUTHORIZED HYMNAL 2 1/
the Commissioners is to provide for the Church a
Hymnal which shall obtain from hundreds of con-
gregations, each using its own favourite collection,
at least the sort of suffrage which the Athenian
general of old is said to have gained from his
colleagues. Each hymnist must at any rate acknow-
ledge that the new book is only second to his own
in merit. And those who bear in mind how long
the Prayer-book was unpopular — how long the
Genevan Bible maintained its footing against
King James's in general esteem, will not be very
confident as to the likelihood of even this amount
of success. Such persons will think of the many
popular hymns which must be called to the bar of
the Commission, tried, and condemned ; of the
still more numerous ones, which will be nearly up
to the mark of approval, and yet, perhaps, on a
final revision be rejected, from the dire necessity of
compression ; of the strange new faces that will
surely take the place of familiar old ones, ancient
and mediaeval hymns finding their way for the first
time into ears that were accustomed but to Watts,
Newton, and Wesley, or vice versa ; of the certainty
that the very comprehensiveness of the new book
will make it disagreeable to those who are familiar
only with one type of hymn ; its very Catholicity
be mistaken by too many for a cold and unspiritual
neutrality. It must, indeed, be a sanguine temper
that has not many misgivings as to the success of
an undertaking which cannot fail to provoke
abundant criticism, which must of very necessity
wound many deeply-cherished prejudices, break in
upon many hallowed associations, and claim to
2l8 HYMNOLOGY
disturb, even though with the view of reforming,
the devotional language of thousands.1
But an authorized Hymnal would have to make
its way, not only against a strong current of pre-
possession, but one still stronger of pecuniary in-
terest. The manufacture and sale of hymn-books
is now a department of British industry with which
a prudent Minister may well deem it unadvisable
for a Royal Commission to interfere. In any case,
the law of copyright, the dread of which has chilled
the ardour of so many a hymnologist, who fondly
hoped he could gather into one collection every
good and popular hymn of the day, will confront
in all its terrors the compilers of a hymnal which
aspired to supersede all others. What are they to
do ? Are they to help themselves freely, and then
ask for an Act of Indemnity ? Are they to try the
question of copyright in the Law Courts? Are
they to go round to each publisher in turn, solicit-
ing, in the name of the Church of England, per-
mission to make use of his property, in the hope of
being able to combine the contributions thus begged
from door to door in a volume, which, if successful,
is to make all that property worthless ? Will
1 I have not questioned the probability of the Commis-
sioners being able to agree among themselves. Yet there is
no species of composition with regard to which the judgment
of a devout man is more likely to be warped by early associ-
ations and prejudices than a hymn. Who shall ensure our
compilers against the catastrophe which is said to have
befallen the clergy of one of our university towns, who resolved
some years ago to unite in the compilation of a hymnal for use
in all its churches, but differed over one single hymn, quar-
relled, and separated, re infcctd ?
DIFFICULTIES OF AN AUTHORIZED HYMNAL 219
Parliament give them power to purchase all the
copyrights they require ? Or must they be content
to construct their hymnal out of materials which are
accessible to every one ; in other words, to forego
almost all the rich accumulations of the last thirty
years ; to pass over nearly every good translation
from ancient or from German sources, and, with
such exceptions as the liberality of authors may
furnish, the whole hymnody of the Church of our
own day? What prospect would so meagre a
selection have of fulfilling the requisite conditions
of success ? And if it be replied that the State can
surely do what private individuals or associations
have done with considerable success, let the reader
remember that the permission hitherto very gener-
ously accorded to compilers whose competition was
scarcely dangerous, is hardly likely to be extended
to a book which, under the patronage of the Crown,
is to come before the public with such high claims
to universal adoption.1
But there is another difficulty to be encountered.
The advantages of uniformity in our books of Prayer
and Praise are many and obvious, but uniformity
has its disadvantages too. Admirably as our
offices of prayer are suited to the habitual devotions
of the " faithful," they are deficient, we all know, in
the power of adaptability to irregular, occasional
services, to unforeseen exigencies, to congregations
1 No one can complain of publishers for protecting their
own property, though the idea of property in a hymn designed
for the public glorifying of God would surely have been
thought an unseemly one in any days but those of pro-
prietary chapels.
220 HYMNOLOGY
of a type differing from the ordinary one. Hitherto
this deficiency has been the less felt, because the
free use of hymns has in a great measure supplied
the requisite elasticity ; and of course no one would
now think of making a Church Hymnal as rigid in
its structure as the Prayer-book, or as the Hymn-
aries of the Ancient Church. Yet, considering how
varied is the character of our Church's work, it
seems hard to conceive of one sole book which
shall be fit for all times and places of her
worship.
The Wesleyans have indeed their one book ; but
then their congregations are chiefly of one class,
accustomed to one very definite type of worship
and ministry. But can we indeed produce a
Hymnal suited alike to the Court, the Cathedral,
the University, and the village Church ; to Belgravia
and Bethnal Green ; to the mission vessel in the
Channel, the Staffordshire pitmen's open-air services,
the Londoner and the rustic ; to Yorkshire, Sussex,
Lancashire, Cornwall, Wales ; nay, if we hope to
see it co-extensive with our Prayer-book, we must
add, to Ireland and the Colonies ? The Ancient
Church, with all its love of uniformity, never
ventured upon such a scheme. It is only modern
Ultramontanism that seeks to impose upon all con-
gregations and all lands the one inflexible Roman
Breviary.
Of old, each diocese, even each great religious
house, had its own collection of hymns, and in
France, at least, much liberty in this respect is still
allowed ; and though it suits our English notions
of propriety that " all the realm shall have but one
DIFFICULTIES OF AN AUTHORIZED HYMNAL 221
Use," yet the experience of three centuries has
taught us, I think, that this eminently Tudor rule
had better not be pressed too far. Some amount
of diversity then must be tolerated in our Hymnals,
not merely for the present, until uniformity can
be attained, but permanently.
There are various ways in which this might be
provided for. The best would probably be the
permitting each Bishop, if he shall think fit, to
allow the use, in his own diocese, of a local supple-
ment to the National Hymnal, containing such
additions to its contents as he and his clergy may
judge suited to their circumstances. This would be
better than a distinct book for each diocese or
neighbourhood. A few exceptional cases, such as
prisons, or penitentiaries, or public schools, or
sailors' churches, might be left to provide their own
hymnals ; and possibly a small book for " mission "
and other irregular services might be desirable.
This would be better than encumbering the general
collection with hymns only useful in a few cases, or
peculiar to certain localities.
Lastly, there is one more difficulty, the thought of
which has deterred many among us from desiring
an authorized Hymnal ; the difficulty of providing
for the future development of our Hymnody. Noble
as it is, it is yet far from complete, and is in full
growth at this day ; fostered mainly by its free and
unrestricted use in all our churches. So long as the
present state of things continues, and the Church
demands fresh hymns, fresh hymns will be produced;
most of them, no doubt, feeble and ephemeral, but
here and there one of great and permanent value.
222 HYMNOLOGY
But if an authorized Hymnal is to settle finally and
unalterably the Hymnody of our Church, the fount
of inspiration will be choked up ; and our third
school of hymnists, the only one which belongs
specifically to the English Church as such, will come
to an untimely end. And there are yet many
deficiencies to be supplied. We have no hymn of
first-rate excellence for the New Year, for a Baptism,
or (saving the prose version of Notker's, incorpor-
ated in our Burial Office, " In the midst of life ")
for a Funeral.1 Can we then yet venture to gather
our stores together, and virtually forbid, or at least
discountenance, any subsequent addition to them ?
May we not fear lest, in a generation or two, our
National Hymnal appear almost as inadequate to
the spiritual life of our people as that of the
American Church ; that melancholy compilation
of dull respectability, which now, neither old nor
new, resembles nothing so much as the compo-
Gothic of a suburban chapel-of-ease of five-and-
thirty years ago ? Some provision then must be
made for a periodical recasting, for the admission
from time to time of new matter, if our Church's
service of song is truly to be the utterance of her
inner life, the witness and the helper of her growth.
Our uniformity must be organized development,
not lifeless inflexibility. Like the inspired Hymnal
of the Old Testament Church, ever growing from
1 Even Hymns Ancient and Modern can find no fitter
vehicle for the faith and resignation of mourners than the
terrible " Dies Irae " ; certainly one of the greatest of hymns,
but, pathetic as it is, ill suited to the calm and unexciting
language of our English Burial Service.
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 223
the Tabernacle to the Second Temple, speaking to
successive generations of Egypt, of Horeb, of Sion,
of Babylon, receiving the voice of Psalmist and
Prophet from Moses to Ezra ; even so must our
Church be free to sing from age to age the eternal
Song of Moses and the Lamb ; even so must our
Hymnal carry on in its pages the unfolding history
of God's dealings with us ; and be to our children's
children, " far on in summers which we shall not
see," the heir-loom of a fruitful Past.
No. Ill
ON THE PRINCIPLES ON WHICH A HYMN-BOOK
SHOULD BE CONSTRUCTED
THE great task before every one who desires
to see the Church of England furnished with a
National Hymnal worthy of her, is to do all in
his power to prepare the minds of his fellow-
Churchmen for its reception. For it is doubtful
whether even yet our people are ripe for it ;
whether the Church would really welcome a
Hymnal of the very best character. This is a
doubt which must often suggest itself to the
thoughtful hymnologist when he sees how vague
are the notions of Churchmen in general as to
what constitutes a hymn, and wherein its merits
consist. Few people take pains to judge of a
hymn. Lovers of Church music too often treat it
224 HYMNOLOGY
as the mere libretto of a tune ; if it has an easy
refrain, or a lilting rhythm, if it "goes well to
music," they are satisfied. If I were to send my
copy of Hymns Ancient and Modern round to all
the parsonages within the district embraced by our
Association, with a request that my friends would
mark for me their favourite hymns, I know very
well where the stars and crosses would cluster
thickest; not round the best, but round those
which Mr. Monk and Mr. Dykes and Mr. Jenner
have adorned with new and pretty melodies. I
myself think there is no better hymn-book in print
at present than this ; but yet I can see with sorrow
that its great popularity (apart from that of its
music) depends upon its weakest rather than its
strongest features. Let my readers put me to the
test ; let them take a copy of the book without the
music, and try to dissociate words from tunes ;
then let them fairly compare some of the unnoticed
and unpraised hymns — such ancient ones as 45,
" Creator of the starry height " ; or 95, " O Christ,
Who art the Light and Day"; or 173, "O Love, how
deep ! how broad ! how high ! "; or 273, " O Lord,
how joyful 'tis to see "; or 43 1, " Disposer Supreme ";
or such modern ones as those of Heber (241), Keble
(143), or Anstice (276)— not the best, or the best
known, of their respective authors ; with a corre-
sponding number of the universally popular verses
in the volume, with the sensuousness, the effemin-
acy, or the empty jingle of such hymns as " Oh,
come and mourn with me awhile" (114), "Jesu,
meek and lowly "(188), or "Nearer, my God, to
Thee " (277). And even when hymns are estimated
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 225
independently of tunes, too often the ear catches
at some pretty turn of words, or some favourite
phrase, without regard to its true value, or its fit-
ness for the service of the sanctuary. In short, the
majority of readers, learners, buyers, and singers
of sacred lyrics do not know what a hymn is, or
when it is really good, still less whether, supposing
it good, it is suitable for congregational use. I
shall therefore in this paper endeavour to lay down
a few principles of criticism, and in the next try to
teach my readers to apply them.
What then is a hymn ? Now I will not supply
any answer of my own to this question ; I will go
back to the age in which the metrical hymnody, of
the Western Churches at least, began. I will take
my definition of a hymn from one of the greatest
theologians, the friend and disciple of the great-
est of Christian hymnists — one, therefore, whose
judgment on such a matter few will call in question.
St. Augustine, commenting on the words, "The
hymns (Authorized Version, ' prayers ') of David
the son of Jesse are ended," asks, as his manner is,
what a hymn means, and answers, " Hymns are
'the praises of God with song'; hymns are songs
containing the praise of God. If there be praise,
and it be not God's praise, it is not a hymn. If
there be praise, and that God's praise, and it be
not sung, it is not a hymn. To constitute a hymn,
then, it is necessary that there be these three things
—praise, the praise of God, and song'' 1
Certainly this definition is sufficiently clear and
precise ; but is it too narrow ? Has not the
1 Aug., Enarr. in Ps. Ixxii. See also p. 161.
P
226 IIYMNOLOGY
practice of the whole Church, as well as in many
cases the authority of particular Churches, sanc-
tioned the use in public worship of very many
compositions which fulfil none of Augustine's re-
quirements but the last ? And in so doing, has
not the Church the Divine precedent of the Psalter
to fall back upon ? Now, first, as to this precedent,
let it be observed that the Book of Psalms is much
more than a hymnal. It is a manual of private as
well as public devotion ; it is a prophetical book ;
it is an inspired record of the spiritual experiences
of saints under the Old Covenant ; it embraces
compositions corresponding (so far as the utter-
ances of the Divine Word can correspond with the
merely human) with the historical ballads or
patriotic songs of other nations. Therefore in
structure it is not to be compared with any collec-
tion of hymns formed expressly for congregational
use. There is absolutely no evidence whatever
that the whole Psalter, as we have it, was so used
by the Jewish Church. Had this been understood
at the time of the Reformation, the absurdity of
attempting to versify it from end to end for the
congregation would have been seen, and the
Church would not have groaned for three centuries
beneath the incubus of successive Metrical Versions.
But it is to be observed, that wherever we have
distinct evidence, or even reasonable probability
of the use of any Psalm in the Temple services
there we shall find Augustine's three essentials of
a hymn. Such are the Dedication Psalms of the
Tabernacle of David (xcvi., cv., cvi.), that of his
house (xxx.), those (probably) of the Second
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 22?
Temple (cxliv., cxlv., cxlvi.),1 the Processional
Hymn of the Ark (Ixviii.), the Paschal Hallel
(cxiii. — cxviii.), a portion of which was probably
the " hymn " of the Upper Chamber, and others
which might be named. And further, even if the
devotional public use of all the Psalms, penitential
as well as laudatory, by the Jewish Church, could
be proved, it must be remembered that the Psalter
was its Prayer-book as well as its Hymnal, and
was not used, as ours, to supply merely the jubilant
half of public worship. I have already spoken of
the use of chanted psalms in our service, a practice
concerning which we may take many hints from
ancient service-books. But I am far from denying
the great value of metrical paraphrases of the
Psalms, judiciously selected, and properly adapted
to the needs of the Christian Church. Who would
willingly give up "All people that on earth do
dwell " ? Who does not love to recall some of the
happier even of Tate and Brady's verses ? of which
I rejoice to see a few interspersed among Hymns
Ancient and Modern ; not, of course, classed separ-
ately, as if they were something else than hymns —
a mistake into which many of our compilers still
fall. Indeed, some of our best hymns are adapt-
ations from the Psalter. Several of Watts's so-
called " Psalms " are better than any in his other
volume ; Lyte's Spirit of tJie Psalms has enriched
the Church with a few hymns of great beauty, and
1 It is but fair to say, that Hengstenberg includes Pss.
cxxxvii. to cxlvi. in the cycle of " Dedication Psalms," some
of them being old and some new. Still, though not all
Psalms of praise, these are all addressed to God.
228 HYMNOLOGY
there are many isolated instances which might be
named. So in Germany, the finest of some of
Luther's Spiritual Songs are free adaptations from
the Psalter, among them the noblest of all, " Ein
feste Burg," a version of Ps. xlvi. Such a use of
the Divine pattern of devotion is surely more real,
more intelligent, and therefore more truly reverent,
than any feeble attempt to turn its mere words
into metre, and to pour into old bottles the new
wine of Christian thanksgiving.
But yet undoubtedly the Christian Church in all
times and nations has sung hymns which are not
strictly acts of praise to God. It is obviously
impossible and undesirable to keep closely to the
letter of Augustine's definition. The Church has
her penitential days and seasons, her times of trial
and chastening, her longings for her absent Lord ;
and she has a mother's true sympathy with all the
varied sorrows and wants of her children. Her
very music, then, cannot be all alike; her Hymnody
must find a place for the low tones of the fast-day
and the house of mourning, no less than for the
glad songs of the " night wherein an holy solemnity
is kept." A Hymnal which was all praise would
never be human enough to find a place in the
hearts of the worshippers. And indeed there is
a sense in which the lowliest cry of a broken heart
is praise, for God is glorified by it.
Every feeling, then, which enters into any act of
true worship, may fitly find expression in a hymn.
But here we must fix our limit. Hymns may
express adoration, thanksgiving, commemoration
of God's mercies; they may be prayers, penitential,
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 229
supplicatory, intercessory; they may be devout
aspirations after God ; but in any case they must
be forms of worship. It is not enough that they
suggest devotion, they must be capable of expressing
it. The observance of this rule would clear the
ground at once of much irrelevant matter with
which the Hymn-books of every Church and sect
are at present encumbered. The whole multitude
of didactic and hortatory verses, the addresses to
sinners and saints, the paraphrases of Scripture
prophecies, promises, and warnings, the descriptions
of heaven and hell, the elaborate elucidations of the
anatomy and pathology of the soul; all these, what-
ever be their value in the chamber, the study, or
the pulpit, ought utterly and for ever to be banished
from the choir. But simple as this principle is, that
a hymn is a form of worshipping God, it is violated
afresh in almost every Hymnal that is published.
Hymns addressed to saints departed, for instance,
though of course abundant in the unreformed times
and Churches, should have no place among our-
selves. Yet these have been restored to some
collections (Hymnal Noted, 15, 16; Hymns Ancient
and Modern, 6$, 432). * This, however, if mis-
1 The Reformation, effecting as it did a complete revolu-
tion in the teaching of the Churches which accepted it, with
regard to the saints, has of course closed to us all, or nearly
all, the sources from which we might have been inclined to
draw our Saints'-day hymns. But, in truth, few mediaeval
hymns to the Saints have much merit as compositions to
counterbalance that which is wrong or defective in their
theology. The best appear to me to be two Gallican ones,
translated by Mr. Isaac Williams (Hymns Ancient and
Modern, 414 and 431 — the latter a difficult but very noble
230 IIYMNOLOGY
directed devotion, is still devotion, not mere pro-
fane rhetoric. But what are we to say of Bishop
Heber offering to . the Church as an Epiphany
hymn an imaginary address of the Magi to the
Star of Bethlehem ? What of the compilers of the
Hymnal Noted, proposing to us to address our-
selves to the devil (53), or to the wood and iron of
the Cross (24)? Babies are the objects of a good
deal of domestic idolatry, but why should a vener-
able Church Society invite a whole congregation
to sing to a baby in church (S. P. C. K. Hymn-book,
new ed., 227) ? To match this baptismal " hymn,"
Dr. Kennedy has a wedding "hymn" to a bride-
groom (Hymnologia Christiana], successively as
"lover" and "husband," and Mr. Blew a funeral
hymn), the " Exultet orbis gaudiis" (Church Hymnal, 176),
and the famous hymn attributed to St. Ambrose, for Apostles'
days, "Sterna Christ! munera" (Hymns Ancient and Modern^
430). So that our Saints'-day hymns have yet to be written.
Canon (Bishop) Wordsworth has some valuable remarks
upon this subject in the Preface to his Holy Year, pp. xviii,
xix, but his efforts to supply the deficiency on which he
comments do not seem to me very successful. We have,
however, some few English Saints'-day hymns of great
excellence. Heber's two on St. Peter and St. John, and
Mr. Keble's on St. John (written for the Salisbury Hymnal],
it seems almost impertinent to praise. They exactly fulfil
the idea which these Festivals in our Church are intended to
express — commemorating the Saint to the glory of his Lord.
Some of Bishop Mant's are valuable. The hymn for St.
Matthew's day (I suppose by Mr. Anstice) in the Child's
Christian Year, and one by Mr. Thrupp, on the Brethren of
our Lord, St. Simon and St. Jude (assuming the truth of his
theory), are both very beautiful, but rather too elaborate and
meditative for Festival hymns.
PRINCIPLES OF IIYMN-P.OOK CONSTRUCTION 231
"hymn" to the earth. The American Church
sings Pope's Ode to a departing soul (191), and
one of her funeral hymns is a remonstrance with
a " joyous youth " ( 1 26). Mr. Kemble prints stanzas
to "angels," " mortals," " sinners," and (in one case)
missionaries ; to a " believer," an " afflicted saint,"
and to the Bible. Even Canon (Bishop) Words-
worth, reverent and careful as he is, falls into the
mistake of apostrophizing Sunday, instead of prais-
ing the Lord of the Sabbath (Holy Year, i), and (if
I read him aright) exhorts St. Bartholomew not to
" repine," because none on earth can tell the story
of his life (100).
But is every hymn to be condemned which is
not directly addressed to God ? This would
obviously be too narrow a rule. The spirit rather
than the form of the hymn is the test of its devo-
tional character. Hymns inviting to the praise of
God, on the model of Psalms xcv. and c., form a
large class, containing many eminently fitted for
public worship. Another important class com-
prises hymns which " rehearse the righteous acts of
the Lord," which celebrate the Incarnation, the
Epiphany, Passion, Resurrection, or Ascension.
Such are most of our good hymns for the Christian
seasons. These two elements are magnificently
combined in the " Adeste Fideles," the noblest of
Christmas hymns, which, now that we are familiar
with it in its English dress, as we have long been
with John Reading's beautiful tune for it, bids fair
to become the most popular also. To this class
belong hymns which are confessions of faith. Such
was formerly what is now called the " Creed of St.
232 HYMNOLOGY
Athanasius." In fact, all our creeds are hymns, to
be " sung or said." Canon (Bishop) Wordsworth
insists strongly on the value of hymns as vehicles
for doctrinal teaching. "A Church," he says,
"which foregoes the use of hymns in her office
of teaching, neglects one of the most efficacious
instruments for correcting error, and for dissemin-
ating truth, as well as for ministering comfort and
edification, especially to the poor." This is most
true ; but it is important to notice that the doc-
trinal element must always be kept in due subor-
dination to be devotional ; the type of the hymn
must be a creed, not an article of religion ; a con-
fession before God, not a definition to men. Hence
those doctrinal hymns are always the best which,
if not addressed to God, pass, ere they close, into a
direct utterance of prayer or praise.
I will illustrate my meaning by an example.
Let the reader compare the two following hymns.
They are both doctrinal; the subject of both is
Faith ; the views expressed in both as to the source
and work of faith are identical. The difference is
in the mode of treatment.
" Mistaken souls ! that dream of heaven,
And make their empty boast
Of inward joys, and sins forgiven,
While they are slaves to lust !
Vain are our fancies, airy flights,
If faith be cold and dead ;
None but a living power unites
To Christ, the living Head.
Tis faith that changes all the heart,
Tis faith that works by love ;
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 233
That bids all sinful joys depart,
And lifts the thoughts above.
'Tis faith that conquers earth and hell
By a celestial power ;
This is the grace that shall prevail
In the decisive hour."
This is from Dr. Watts (i. 140). There are three
more verses, which, as Watts himself bracketed
them, I omit. They do not alter the character of
the hymn. Compare it with the following :
" O God of our salvation, Lord,
Of wondrous power and love,
May faith, salvation's holy seed,
Be sent us from above !
'Tis faith that gives us strength to fight,
That we our foes may quell ;
And with the shield of faith we quench
The fiery darts of hell.
By faith we make our prayers to Thee
In that most holy Name,
On which, for mercy and for peace,
Hope rests her steadfast claim.
For that Name's sake assist us, Lord,
To run our heavenward race ;
And oh ! may no unholy life
Our holy faith disgrace.
To Father, Son, and Holy Ghost,
Be praise and glory given ;
Who pour into the hearts of men
True light and heat from heaven."
This is the Hymn for Vespers on Thursdays
from the Parisian Breviary ', translated by Mr.
234 HVMNOLOGY
Chandler. I do not know the date or the author,1
but most of these Gallican hymns are of a com-
paratively late period ; some of them written by
men, such as Coffin and Le Tourneaux, who were
actually contemporary with Watts, although the
hymns are all classed together by Chandler as " of
the Primitive Church." This is not a particularly
good specimen of Mr. Chandler's volume ; I chose
it simply because of its subject. Watts's first verse
is in very bad taste, but on the whole his hymn is
homely, lucid, nervous English ; it grasps at a
great truth, and states it clearly. But Watts
simply turns this truth over in his mind, and
reflects upon it. He has sat down to make a
judicious protest against two opposite errors, and
he does it. But it is not a hymn ; there is not a
particle of devotion in it. To use it in church
would be like reading a tract in place of the
Liturgy. It is the prevalence of compositions like
this which gives to so many hymn-books of thirty
years ago that air of cold and wearisome wordiness
which pervades them, as contrasted with more
recent collections. The Gallican, on the other
hand, is less clear about faith than one could wish,
but he has read his Psalter and his Augustine.
What he knows he feels. He does not think about
convincing men, but about glorifying God. He
cannot meditate upon faith without praying for it.
He promotes devotion while he teaches doctrine.
He gives us a true hymn, not very lucid or vigorous,
but simple and real.
Another class of hymns, embracing many of the
1 Charles Coffin, b. 1676, d. 1749. -H. H.
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 235
most popular, consists of meditations upon the
glories of heaven, and aspirations after them. As
to the admissibility of such hymns into church, I
am far more doubtful than most hymnologists
seem inclined to be. They have, indeed, abundant
precedents in their favour, but those chiefly of a
bad period ; they are liable to be tainted by some
of the worst vices of modern hymns — softness and
sentimentalism ; they afford a dangerous opening
to unreality and sensuousness. Still there are
some genuine hymns of this class, of undeniable
beauty and power, the best being the least detailed,
such as the exquisite " O quanta qualia " (Hymns
Ancient and Modern, 235), or the well-known
" Jerusalem, my happy home." But "Jerusalem "
hymns might well have a paper to themselves.1
Once more, from among the immense multitude
of modern hymns which deal with the relations of
the individual soul to God, some, as I intimated in
my first paper, must keep the place they have won
for themselves in our public worship. Not merely
are they necessary 'in order to make a hymnal
1 The beautiful rhythm of Bernard of Morlaix, with the
latter part of which Mr. (Dr.) Neale has made us all familiar,
has doubtless done much of late years to bring the
"Jerusalem" hymn once more into fashion, so thoroughly do
its plaintiveness, its softness, and its lusciousness, harmonize
with the habits of our day, and the peculiarities of modern
thought. But in its very popularity lies its danger. It is as
wrong to build castles with the imagery of the Apocalypse as
to denounce opponents in the language of the prophets.
Both the one and the other have been done by many true
saints and heroes ; both are mischievous habits, nevertheless.
Yet we recoil from the fanatical, while we tolerate the senti-
mental use of Holy Scripture.
236 HYMNOLOGY
acceptable to all, but they represent a condition of
thought which has become, under the influence of
Protestant theology, more or less common to all
worshippers who have any sort of true religious
enlightenment. To admit them into a national
hymnal now is therefore simply obedience to the
law, that forms of common worship must express
such thoughts and feelings as are, or ought to be,
common to all worshippers. This law I take to be
the true guide in the compilation of a national
hymnal, and the true test of what ought to be
admitted into it. Such a rule is wanted. No one
doubts that Heber's " Holy, holy, holy," is emi-
nently congregational ; no one now, I suppose,
would include Cowper's "Far from the world, O
Lord, I flee," in a congregational collection.
Somewhere between these two extremes lies the
boundary line of a Church Hymnal. It may never
be possible to draw that line very clearly ; because
a hymn of first-rate excellence, though belonging
to a class not generally adapted to public worship,
must not be lightly rejected, and will sometimes
compel us, as it were, to admit it. Such a hymn as
Charles Wesley's "Jesu, lover of my soul," seems
to me absolutely to stand upon the line. It is a
hymn for times of sorrow — of purely inward and
personal sorrow, being originally entitled " In
Temptation." It was not included by the Wesleys
in their general collection, but placed there by the
Conference, after the author's death, among hymns
for "mourners convinced of sin." I should think
that all who have really felt its wonderful power
and reality would wish to see it in a Church
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 237
Hymnal ; yet most clergymen, I suppose, would
hesitate before selecting it as the vehicle of the
ordinary worship of a mixed congregation. There
is less difficulty about "Rock of Ages," because,
though a strictly personal hymn, it expresses
the very fundamental principles of Christian life,
and is, as its author entitled it, " A Prayer, Living
and Dying." A third famous hymn, Cowper's
" Oh, for a closer walk with God ! " must, T think,
be rejected altogether from a public hymnal : true
and beautiful as it is, it belongs not merely to a
secret, but to an exceptional condition of heart ; it
is plainly impossible that it could be real for a
whole congregation at once, even on the hypothesis
that the whole congregation were living and faith-
ful Christians. Only a few at any one time would
be in the spiritual state indicated in the hymn, and
therefore, while to these few its value would be
great, to the majority it would be unmeaning, and
thus unfit to offer to God. If this seem to any
reader hard measure to deal out to compositions
so widely and so justly revered, let me ask him to
reflect whether the truest use of such a hymn as
this of Cowper's is not in private devotion, and to
remember that to withdraw such hymns from
public worship is by no means to slight them, but
only to appropriate them to their right purpose,
and to provide for their fulfilling it in the best way.
So much for the subjects which should occupy a
Church Hymnal. But there are other considera-
tions still which must determine the acceptance or
rejection of hymns. I will not speak of doctrine;
it is of course to be assumed that the Hymnal of
238 HYMNOLOGY
the Church must harmonize with her other formu-
laries ; and if the spirit of each hymn be truly
devotional, the traces of the school of thought from
which it has been derived, though conspicuous, will
not be offensively prominent. When we are really
turning to God, we are all looking one way. Such
a volume as Sir Roundell Palmer's Book of Praise
shows us, as he well points out, the essential unity
which underlies all truly spiritual utterances of
devotion, and it shows us too that hymns of all
ages and countries may be blended in one volume
without being watered down by timid variations
into colourless and insipid neutrality. Much, how-
ever, depends upon the moral and intellectual
character, so to speak, of hymns. Supposing many
alike admissible, which are we to prefer? Let me
point out a few particulars in which the excellence
of a hymn may be said to consist.
I. A hymn must be sincere. Professing to be a
form of worship, it must be what it professes
throughout. Covert controversial allusions (too
common in the eighteenth-century hymns), or any
other evidences of spiritual pride or vanity, are in-
tolerable. So are theatrical displays of emotion,
such as disgrace many hymns, both Roman and
Protestant, on our Lord's sufferings. The thoughts
with which a devout and intelligent believer in our
own day dwells upon the Passion can never clothe
themselves in the sensuous language of Faber and
Caswall; they "lie too deep for tears." In our
Prayer-book there are no overstrained expressions
either of sorrow or of joy ; no invitations to one
another to weep, or prayers for " a fount of tears ":
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 239
why should such things be found in our Hymnal ? 1
Yet many have been awakened to spiritual life by
the Prayer-book ; and none who have used it faith-
fully have failed to feel the power of its deep
reality. The fanatic may think it cold and formal,
but it is only as the coldness of health when touched
by the hand of fever.
2. A hymn must be vigorous ! Not affected or
overstrained in tone, it must yet be animated ; not
too reflective and diffuse ; speaking in words which,
though calm, are forcible. I place this, the most
important intellectual characteristic of a hymn,
next to its most important moral characteristic ;
and the two are nearly connected. Nothing
weakens a hymn so much as want of truthfulness ;
1 A volume might be written upon the changes in the out-
ward forms of emotion, which climate, race, and civilization
bring with them ; changes which are in nothing more con-
spicuous than in the greater calmness of our sorrow as
compared with that of our fathers. Uncontrollable grief
brought no suspicion of weakness upon the saint or hero of
the Middle Ages ; nor does it now upon the Oriental.
Tears were true signs of repentance then ; there was nothing
forced or unnatural in inviting people literally to weep at the
foot of the Cross. But we have learned now better the
Divine philosophy of our Lord's warning not to disfigure our
faces when we fast. The sorrow which overflows at the eyes
and the lips quickly evaporates, and is already half sensuous ;
the sorrow which abides within is fruitful and permanent.
Besides, too, the penitence of a redeemed man has already
begun to be turned into joy. Hence it is that a true English
churchman feels the hysterical hymns of the Oratory merely
painful and loathsome. I grieve that the editors of Hymns
Ancient and Modern should have admitted one or two, which
forcibly remind me of a certain saying of Mr. Ruskin's about
Swiss crucifixes.
240 HVMNOLOGY
unreal emotion runs into inflated and overstrained
language, or into tame and spiritless imitation.
Numbers of Dissenting hymns are weak dilutions
of Watts ; Wesley's " Lo, He comes," gave birth to
a whole volume of Advent hymns in the same
metre ; just as in our own day the Christian
Year has been the model for many a set of verses,
like it on nothing but its metres and its Anglicanism.
The permanence of a hymn depends more upon its
vigour than upon any other quality. The hymns
that can be called really great — the representative
hymns of the Church — are few in number ; they
are most diverse in character ; but this they have
in common, that they had power to embody in
themselves the characteristics of the time which
gave them birth. The whole faith of the Primitive
Church shines out from the Te Deum ; the whole
piety of the Middle Ages is in Dies Irce and Stabat
Mater ; the whole power of the Reformation rings
through " Ein feste Burg." So Ken's three hymns,
the dying words of seventeenth-century Churchman-
ship, precisely represent its spirit ; as " Rock of
Ages " does the Evangelicalism of the succeeding
century. Now some of these hymns are very full,
and some very brief; they differ most widely in
merit ; but they have one thing in common — vigour
— and therefore they live and speak on to human
hearts.
3. A hymn should be simple. Hymns are not
for the few, but for the many, not chiefly to be read
and pondered over, but chiefly to be sung. And
the hymns of a National Hymnal, especially, are
meant for all classes in the nation.
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 241
While then they should not be vulgar or puerile,
they should be easy to understand ; the language
plain, the thoughts not too far-fetched. Some of
Dr. Neale's translations are faulty in this respect,
Thus in the O quanta qualia before mentioned, a
hymn I long to see in every collection, we have
such lines as " Wish and fulfilment can severed be
ne'er," and " There dawns no Sabbath — no Sabbath
is o'er "; and in others of his best hymns, " God the
Trinal? " Conjubilant with song," " Laud and
honour," and other perfectly needless Latinisms.
Other translators, however, particularly Mr. Wil-
liams and Mr. Blew, are nearly or quite as guilty.
Indeed, the volume of the last-named editor has
almost the effect of being written in the days of
" Euphues," and might have been conned by Don
Armado and Sir Percie Shafton. Even in Hymns
Ancient and Modern there are too many verses
that, as a friend complained to me not long ago,
" begin with the verb and end with the nominative
case." Complexity of metaphor and imagery is
yet more fatal to success. Perhaps if I were to
name a model of simplicity, I might fix upon our
old Easter hymn, " Jesus Christ is risen to-day,"
as appended to the Prayer-book. Every word
might be understood by a child ; yet how well
does it commemorate the one great fact of the
Resurrection, in language homely indeed, but
perfectly sincere and adequate.
4. This leads me further to add — A hymn should
be brief. I protested last month against the cur-
tailment of hymns ; and whenever a hymn, like
the one I then cited, is framed on a definite plan,
Q
242 HYMNOLOGY
it must suffer from abridgment. I am bound to
say, however, that a very long hymn, which, like
some of Paul Gerhardt's, flows on till it has out-
grown its strength, from lack of purpose and con-
centration on the part of the author, is also a great
evil. Many of the German hymns in Mr. Mercer's
book, though curtailed, are still too long for our
congregations to use. The Mediaeval Church, I
need not say, constantly abridged long hymns ; and
with proper precaution, we may improve some of
our own by this process. The verses which have
disappeared from Charles Wesley's Christmas
Hymn, which any one may now see in the Book of
Praise (34), are better away. Another fine hymn of
his, " Soldiers of Christ, arise," has gained by com-
pression, though it is frequently too closely pruned.
Indeed, Charles Wesley did not scruple to abridge
his own hymns in preparing the present WTesleyan
Hymn-book. Watts too bracketed in his own
hymns such verses as he thought might be con-
veniently omitted ; and in general, where the object
of curtailment is to increase the clearness and
vigour of a hymn, it may be safely attempted.1
Eight four-line stanzas, or thirty-two lines, may be
taken as a limit which it is not desirable a hymn
should exceed. Even this implies quick singing,
which, though generally to be encouraged, is not of
course applicable to every hymn and tune.
5. Lastly — to go back to Augustine — we are to
remember that a hymn is cum cantico, it is to be
sung ; and therefore it must be adapted to music.
1 The compressed version of the writer's " Saviour, again,"
is a good example of this. — H. H.
PRINCIPLES OF HYMN-BOOK CONSTRUCTION 243
The metre, therefore, ought not to be too complex,
or greatly varied. The rhythm ought not to be
rugged, nor the diction bald and prosaic. We
cannot always expect real poetry, even in a good
hymn ; but we have a right to expect words that
lend themselves well to the simple and solemn
music which alone is fit for congregational worship.
Moreover, certain metres are adapted to certain
subjects. The stately march of our Long Metre
suits well the dignity of the Ambrosian hymn; but
it is not so well fitted for jubilant words. For
these by far the best metre would be some form of
Trochaic, particularly 8-7, with four, six, or eight
lines to the verse. Again, a lengthy hymn in
Short Metre, or a penitential hymn in what is called
1 48th, would be almost intolerable.
These hints by no means exhaust the subject ;
but they may serve to show my readers that there
are principles of criticism other than mere liking,
or partisanship, or fashion, by which we may judge
of our hymns; principles too, I hope, easy to
understand and to apply. I cannot, however, bring
this paper to a close without one caution. The
Church of the present day may find herself com-
pelled, by the force of circumstances, to sit in
judgment upon the Hymnody of the past ; but let
not her tribunal be the seat of the scorner. Surely
the days are past when it was a sign of good
Churchmanship to ridicule the extravagances of the
Methodist, or the vulgarities of the Dissenter. I
think I have been able to select instances of the
faults I have pointed out from hymnists of every
school. But it is a thankless task merely to point
244 IIYMNOLOGY
out faults. The Hymnody of our land ought to
be criticized in a spirit of reverence, of humility,
and of brotherly kindness. Now that the Church
is girding herself once more to her long-neglected
work, it ill becomes her to sneer at the half-
educated men who evangelized England while her
clergy were amusing themselves. We are entering
into their spiritual labours, in laying our hands
upon their Hymnody for our own purposes. We
shall find bad taste, vulgarity, rudeness enough.
We may smile at Watts bidding us " drop a tear or
two," at Newton " hoping to die shouting," at
Wesley protesting that " no sight upon earth is so
fair " as a corpse ; but for a century and a half we
went on singing what we call Psalms, which made
the Almighty talk to the " conscious moon," and
proclaim that birds were "more happy far than"
ourselves. And that long-despised Hymnody has
done what Tate and Brady never could do ; it has
awakened, nourished, and sustained the spiritual
life of tens of thousands, in every rank of society,
in every corner of the earth, under every possible
circumstance of trial. Let us handle it modestly,
patiently, wisely ; seeking for light and guidance
in its use from Him who resisteth the proud, but
giveth grace unto the humble ; grace to separate
the good from the evil, to discern the treasure in
the earthen vessel —
" To pierce the veil on Moses' face,
Although his speech be slow."
PRACTICAL HINTS 245
No. IV
PRACTICAL HINTS TO THOSE WHO USE HYMN-
BOOKS AT PRESENT
I SHALL throw my concluding observations
into a form somewhat different to that which the
previous papers on this subject have assumed. For
in venturing to give a few practical hints as to the
use of hymns, I can no longer address myself to
such a mere abstraction as the " reader." I must
suppose myself in communication with some of the
many friends, between whom and myself a common
interest in the training or directing of our Parochial
Choirs has become a bond of union.
It is, I need scarcely say, the congregational use
of hymns of which these papers have professed to
treat ; and to those in whose hands the direction
of our congregational singing is placed I now speak.
Happily for the Church, that direction, at least in
our rural parishes, is most frequently the task, if
not of the clergyman, at any rate of some member
of his family, some friend or associate upon whose
taste and direction he can rely, and with whom he
can at any time communicate frankly, without fear
of giving offence. In large parishes the choir is
often of sufficient importance to be under the
direction of a paid trainer or leader, who ought, if
possible, to be an intelligent and well-educated
Churchman. And yet in such cases the need of a
strict organization, of definite rules, and of a distinct
understanding that the clergyman is really respons-
246 IIYMNOLOGV
ible for what is sung, is even more urgent than in
a smaller choir. If the singing is an act of worship,
and so a means of grace, the minister of the con-
gregation is necessarily the one only right person
to see that it is really and effectually what it ought
to be.
I have only to do with metrical hymns and their
use ; let me ask my friends, then, by whom are
these to be used ? Of course, the answer, in theory,
is, by the congregation. Your object, then, is to get
your hymns sung by your congregation.
Now a congregation consists of four divisions : —
First, those who can and do sing ; secondly, those
who can and don't; thirdly, those who can't and
do ; and fourthly, those who carit and don't. All
four of these divisions must be affected by the
singing. The first, whether nominally members
of the choir or no, are the natural leaders of the
service of song, and through them you must influ-
ence the rest ; the second must be encouraged and
cultivated till they pass into the first ; the third
must be kindly borne with and tolerated, till they
are drowned by the first two ; while the last will
assuredly feel and enjoy the power of true congre-
gational worship ; they ktoo will make melody in
their hearts, though God has seen fit to deny them
the privilege of doing so with their lips, and among
them you will often find your chief encouragement,
your warmest sympathy, and perhaps your most
substantial help. But do not, I beseech you, fall
into the vulgar error of thinking that you can pro-
mote congregational singing by depreciating your
choir, or that it will come right of itself in some
PRACTICAL HINTS 247
inexplicable way, without care or attention on your
part. A congregation can no more sing without
leaders than a regiment can march without officers.
Do not think that the singing among Dissenters,
which is often spoken of as being eminently con-
gregational, is purely spontaneous. Any one who
is acquainted with the organization of a meeting-
house knows what pains are generally taken with
the singers, what tempting overtures, on special
occasions, are made to members of neighbouring
choirs, what importance is attached to the classes
for practice within the congregation. And thus,
though the hymns may be in wretched taste, the
music vulgar and florid, and actually far more
difficult than really good Church music, the result
is congregational singing, because of the pains taken
with the matter. There is not the slightest reason
why your congregation should not sing much
better music quite as heartily, not for display, but
for worship. If you dread a merely sensuous
service, if you are anxious that the singing, as well
as the prayers, should reflect that spirituality which
belongs to all true communion with God, still,
believe me, you will never promote spirituality by
letting things alone. For what is the result ? If
you have no choir, you either have no singing, or
singing led by one or two untrained voices, children,
or teachers. Perhaps a few of the bolder members
of the congregation will join in, but they have
never practised together ; they cannot keep to-
gether, except at a pace of wearisome slowness ;
they are chilled by the silence of many around
them ; and generally the singing becomes the most
248 HYMNOLOGY
tedious and unprofitable part of the whole service ;
and you yourself will be left to wonder why, after
you have preached to them again and again upon
the subject, your people will not sing as warmly
and heartily as the Dissenters. And yet there is a
worse case ; the case in which singing is sure to
become truly sensuous and profane ; when a parish
has a choir which is left to its own devices, with no
judicious hand to control it, and no pastoral sym-
pathy to encourage it. Then it is that music is
selected purposely and avowedly to display the
skill of the performers ; that chants and tunes are
changed perpetually, lest the congregation should
learn them ; that the words are so entirely sub-
ordinated to the music as to render the singers
indifferent to the most glaring absurdities ; and,
finally, that all idea of Church singing as an act of
worship dies out of the minds of those engaged in
it. The sooner such a choir is abolished the better
for the glory of God and the welfare of the con-
gregation. But if a choir be well organized, well
trained, and directed by those who have right views
as to its true object and functions, and if the music
selected be such as congregations generally can be
expected to sing, and the words such as they ought
to sing, then I maintain that there is no help to
congregational singing so powerful as such a choir ;
and that under its leading the very finest congre-
gational singing may be expected to develop
itself. It may seem invidious to cite one particular
congregation in illustration of a statement which is
now happily being verified in hundreds ; but I
cannot help remarking that any one who worships
PRACTICAL HINTS 249
on Sunday evening in the parish church of Leeds
will be speedily convinced that the grandest and
most hearty congregational singing of metrical
tunes is perfectly compatible with the existence of
a very powerful and skilful choir, and even of music
which errs on the side of elaboration rather than of
simplicity.
The fact is, that congregational singing depends
much upon the selection of the words and tunes of
the metrical Hymnody, and upon the manner in
which these are sung. Therefore my first advice
to a friend who wishes to make his congregation
sing is, Be careful as to what you make them sing ;
and my second, Take some pains to teach them
and to help them to sing.
And first, as to the selection of words. Look to
your hymn-book ; criticize it, ask yourself, not
whether you like everything it contains, but whether
it is a real help to public worship ; whether the
hymns are hymns indeed, and whether, upon the
whole, they are good hymns. If not, you will
never have congregational singing till some change
be made. You may not think it wise to abolish
the book ; it may be quite good enough to be
retained, yet deficient in many of the requirements
of a hymn-book. In that case you had better try
to add to it. If you can print a supplement of
your own, and present it to your congregation, you
will often conciliate those who would be disturbed
by the suppression of the book to which they are
accustomed. In that case you may choose freely
from existing books, so long as you do not sell a
single copy of your compilation. But if you dis-
250 HYMNOLOGV
trust yourself, or dread the expense of this process,
or if you have no hymn-book which you wish to
retain, you had better fix upon some hymnal
already in existence. And here comes in another
consideration. If your congregation be large, and
tolerably well educated, containing many persons
who are likely to sing from notes, it is convenient
to select a hymnal which may be obtained in the
form of a Choral-book ; i. e. with the tunes in short
score, on the same page as the words. This is a
direct encouragement to congregations to sing, and
to those skilled in music to take their own part,
when hymns are sung in harmony. In this form
you may procure the Chorale Book for England
(too expensive, however, and consisting exclusively
of translations from the German), Mercer's Church
Psalter and Hymn-book (in which German and
Wesleyan hymns predominate), the new Hymnal
of the Christian Knowledge Society, Chope's
Congregational Hynm-Book, Morrell and Hows'
Psalms and Hymns, Hymns Ancient and Modern,
and a few others. The last is also published
in the Tonic Sol-fa notation. The words of
each of these, of course, can be had separately
without the music. The disadvantage of using
Choral-books is, that the congregation is tied to
a certain set of tunes, and these not always the
best adapted to the words, but only the best which
the law of copyright, and the judgment of the
editor combined, enabled him to set to them. In
country churches, and wherever the congregation
sing by ear rather than by eye, it is much better
that the director of the choir should keep himself
PRACTICAL HINTS 251
free to use tunes selected from every source within
his reach, so as to adapt to each hymn the melody
best fitted for it.
But another and a much-neglected part of the
duty of the director of a choir, is the selection week
by week of the hymns to be sung. Let me urge
upon you to consider how important a task this is ;
how closely connected with God's glory is the
choosing the form of words in which His Church is
to show forth His praise ; how largely the spiritual
life and health of a congregation may be fostered
by care or checked by negligence in this particular.
How can a conscientious clergyman ever delegate
this task to any one whom he cannot thoroughly
trust? How can he be content with permitting
his people to sing words which he would not ven-
ture himself to utter as an act of personal worship ?
How can he ever suffer it to be supposed that the
hymn exists for the sake of the tune, by allowing
an objectionable hymn to be even occasionally
used for the sake of the music to which it has been
set ? The reform of our hymnody is, after all, very
much in the hands of the clergy. If you will be
firm in your resolve that hymns which ought not to
be sung shall never be sung by your congregation ;
if you will keep your own marked copy of your
hymn-book, and determine to suppress every bad
hymn, and to give preference to the best and most
vigorous, familiarizing your people with them by
frequent use, you will do your part towards creating
a taste for good hymns, which will soon show itself
in the general improvement of existing collections,
and be the best possible foundation for a National
252 HYMNOLOGY
Hymnal worthy of our Prayer-book in time to
come.
But, alas ! it is surprising how thoughtless and
unmeaning is the use of even the good hymns we
have. Take, for instance, Bishop Ken's Morning
Hymn, and consider how ingeniously our choirs
generally contrive to spoil it. Look at it as it
stands in the Winchester Manual, or in the Book
of Praise (246), or in its earlier form, if you can
obtain it, in the Layman's Life of Ken. The
hymn consists of fourteen verses. It begins with
meditation, wholly private and personal, and rises
gradually into devotion. First the speaker ad-
dresses himself; secondly the angels ; thirdly God.
The first eight verses are mere preparation ; the
true worship begins at the ninth. This devotional
part, though uttered in the first person, is, in its
simple, universal character, perfectly fitted for con-
gregational use, with the exception of two stanzas
which are a little tainted with the extravagance
and artificiality of the age. And now, how do we
generally employ it? First, we seldom use the
devotional part at all, except the final doxology,
but perversely select the preparatory verses ad-
dressed to the soul, — that is to say, exactly the
part which is unfit for public use, — and make that
an act of public worship. Secondly, we take the
words which refer to first waking, and to sunrise,
and transfer them from the scholar's bedside to the
forenoon service of the congregation, when the sun
has been for hours high in heaven. In Ireland, I
am told, where "Morning Prayer" usually begins
at mid-day, this absurdity is still more glaring.
PRACTICAL HINTS 253
Thirdly, we sing this hymn on Sunday, and yet
avoid those verses which are applicable to every
day alike, and use those which specially refer to
the "daily stage of duty " which a devout Church-
man does not willingly "run" upon the Day of
Rest. And yet we flatter ourselves that the Church
of England, beyond other Churches, sings with the
understanding as well as with the spirit !
But this is only one out of well-nigh innumerable
instances of thoughtlessness which grievously im-
pair the solemn beauty of our noble ritual. How
often we hear hymns which speak of the daylight
being past sung in the full blaze of a summer after-
noon ; or penitential hymns on festivals ? I have
heard the fifty-first Psalm sung on Whit Sunday. I
know a church in which very great attention is
paid to ritual correctness, where at the Sunday
afternoon catechizings it is customary for the
children to sing a hymn, composed I have no doubt
originally for an orphan asylum, in which they are
made to lament that their fathers and mothers are
all dead ! But it is a needless and a thankless task
to multiply instances.
Next to the hymn comes the tune. I will not
be tempted to wander from the subject of these
papers into any remarks upon the character of our
metrical tunes. I have at present only to do with
a tune as interpreting a hymn. I would then warn
my friends who are directors of choirs, not merely
to be satisfied with the excellence of a tune as a
composition, but to be very careful in noting
whether it is really adapted to the words to which
they purpose to sing it. And let them not say
254 HYMNOLOGY
Cela va sans dire. Our very best compilers of
Choral-books often make serious mistakes in this
respect, hence the necessity of studying the charac-
ter as well as the metre and accentuation of each
tune. Let me give one or two hints drawn from
experience.
1. Lay down as a general rule, that each hymn
should have one tune to it. The converse of course
does not follow, that each tune should be sung to
one hymn, and no more. But try patiently and
carefully to match each hymn with the tune fittest
for it, and keep to that. There is only one excep-
tion to this rule : when you use the same hymn
through the year on any particular occasion — e. g.
Morning or Evening, Baptism, or Holy Com-
munion— and desire to vary the expression of it in
accordance with the season ; then you may adopt
the mediaeval practice of having a penitential and
a jubilant melody for it, in addition to the ordinary
or " ferial " one. But it is better to change the
hymn than the tune if you can do so.
2. In adapting tunes to words, consider the
meaning and the metre. For the first, it is well to
know something of the history of the hymn. An
ancient tune will often best fit an ancient hymn ;
a German tune a Lutheran, Moravian, or Wesleyan
hymn. Each Church season too has its distinctive
character, which ought to be reflected in its music.
The tune of an Advent hymn ought not to fit a
Lent hymn, nor ought that of a Christmas hymn
to be used for an Easter hymn. But a Christmas
tune will often suit a School Festival, or an Easter
tune a Harvest hymn, admirably. And as to
PRACTICAL HINTS 2$ 5
metre, it is not enough to fit note to syllable, and
accent to accent, accurately. The place of the
rhymes should be noticed, especially in Long
Metre and " Sevens " hymns. Some tunes are
composed for verses of which the couplets rhyme
(as in Ken's hymns) ; others for verses of which
the rhymes are alternate (as in the Hundredth
Psalm). And if a tune of the first kind is used for
a hymn of the second, there will be a sense of un-
fitness felt, which will often make it difficult for a
congregation, they scarcely know why, to take it
up. Thus, besides the " Old Hundredth," « Ware-
ham " and " Angels " ought never to be sung to
rhyming couplets. Hymns which require to be
sung slowly are the only ones which, as a general
rule, should be sung in " triple time." It is better
to make this restriction than to change into " com-
mon time" a tune originally written with three
beats in a bar.
3. No general rule can be laid down as to the
pace at which hymns should be sung. There are
some good remarks on this subject in the preface
to Hymns Ancient and Modern. But each hymn
has its own proper speed, depending upon its
character. By repeated experiments you will
discover this in each case ; and you may take the
opportunity of testing your own judgment by that
of some good and carefully regulated choir. Having
got the true speed of any hymn, mark in your book
the number of seconds which one verse should
occupy (as is done in the excellent little collection
of " Metrical Tunes " originally published in the
Parish Choir\ and never allow your singers to
HYMNOLOGY
fall behind the standard rate. But remember, that
rate may very probably differ, not for each tune
only, but for each hymn. Generally, however, all
ill-trained choirs sing metrical tunes far too slowly,
and chant too fast.
Need I add to these hints one more ? Give your
congregation every opportunity of learning to sing
the hymns you select. Encourage classes for
practice. Circulate the music you use among those
who will play and sing it at home. Do all you can
to break down the notion that the choir are to sing
instead of the people. This, indeed, is one of the
many good reasons for the choir being an unpaid
body, that it is thereby more closely identified with
the congregation, and less likely to be looked upon
as a corps of officials delegated to do that which
the general body of worshippers are unwilling or
unable to do. I am speaking, of course, of ordin-
ary congregations, not of those whose circum-
stances permit them, in addition to their own part
in [the service of song, to decorate the house of
God, through the means of a first-rate choir, with
a more difficult and elaborate offering of praise.
But much mischief is still done by the attempts
of village choirs to imitate those of large town
churches and cathedrals. This, however, is an evil
which I trust the progress of Church Choral
Associations in our rural districts will do much to
remedy. A judicious choir-master, passing from
parish to parish, will teach better than any book
what the service of song in a village church ought
to be ; and the periodical gatherings of country
choirs in some central church will show how noble
PRACTICAL HINTS 257
and beautiful, in its own place, such a service may
be made.
My subject has led me to dwell largely upon the
use of hymns by the congregation. But before I
close these papers, let me plead once more for their
more systematic use by the individual Christian —
their use, I mean, not simply like that of the
Christian Year, or other religious poetry, but as
definite forms of worship, of private prayer and
praise. In the ancient Church, the distinction
between private and public devotion was so much
less marked than is now possible, that the same
hymns sufficed for both. The same " Hours"
might be said in the Minster and in the Hermitage.
But wherever said, praise formed a part of the
daily office, and that praise was expressed in
metrical language. Each canonical hour, each day
of the week, each season, each festival, had its own
hymn. I do not ask for so unnatural a thing as a
return to this rigid system, or even to the modifi-
cations of it which have been again and again
attempted in our Church — in the " Primer " of the
Reformation, in the devotions of Cosin and Taylor,
by the devout Nonjurors, or by like-minded men
in our own day. There are, doubtless, some who
can follow such a system with profit ; but with
most of us it is a mere impossibility. Yet this one
lesson I think all might learn from such manuals
of devotion — the power of hymns as forms of
worship. And when we consider the vast hymnody
we already possess, really true and beautiful, the
result of a great and powerful movement within or
around our Church, we can scarcely help feeling
R
258 HYMNOLOGV
that we are neglecting a great gift from God, if
we simply reject all which we cannot use in public.
The hymns of the great Evangelical school will
doubtless be its best and noblest monument to the
end of time. If those which will become enshrined
in our Church Hymnal are found to be fewer in
number than some among us hitherto have thought,
yet, on the other hand, no period of our Church's
history has brought to bear upon the sorrows and
conflicts of the individual soul a larger experience
or a truer sympathy. While, then, the Pre-Reform-
ation ages will always be those which most
influence our forms of common worship, the worship
of the individual must needs bear most vividly the
impress of Protestant theology. The one manifests
what all are to God, the other what God is to each.
I trust to see the day when each idea shall find
its full realization in our worship ; when, side by
side with the simple, calm, comprehensive, object-
ive Hymnal of the Common Prayer-book, we
shall have a Hymnal for the hour when the door
is shut, and the heart is unveiled to the Father.
For the two can never be one.
There are thoughts which it is dangerous to our
strength and sincerity of character to utter before
man ; there are burdens upon the spirit, and per-
plexities of the conscience, to which we have now
found that no words of common worship can bring
relief. There are joys with which a stranger does
not intermeddle. The soul has its Lent, its Easter,
its Pentecost. Private devotion requires its own
especial embodiment ; and all who have tried it
will own that no form of private devotion (and
PRACTICAL HINTS 259
forms of some sort must be found) is to be com-
pared to a really good hymn, for its expressiveness,
its suggestiveness, its soothing or elevating power,
— the facility with which it comes to mind, its
perpetual and friendly presence to the memory, its
witness to a thousand hallowed and peaceful as-
sociations, its calming and consoling influence in
pain or weariness, in weakness, in death itself. It
is not surely a thought to be lightly passed over, it
is not without a lesson of deep significance for us
all, that our Divine Master sustained His spirit
upon His awful deathbed, not with any new utter-
ances of devotion, not with aspirations coming fresh
from the lips of Him who spake as never man
spake, but with the familiar words of His Church's
Psalmody, the broken fragments of the Hymnal of
His Childhood.1
1 Psalms xxii. I ; xxxi. 5.
SPEECH UNSPOKEN AT THE NOTTING-
HAM CHURCH CONGRESS, 1871
THE arguments in favour of an authorized hymnal
are very plain and obvious. It is a thankless task
to speak of objections and difficulties, even though
an objection may resolve itself into a groundless
apprehension, and a difficulty may exist only to be
overcome.
The very first question that meets us when we
speak of an authorized hymnal must be, What does
" authorized " mean ? From what source is the
authority derived, and how is it to be exercised ?
We may be willing, as loyal Churchmen, to be
bound by the judgment of the Convocations of the
two Provinces, and to accept for ourselves a hymnal
prepared under their auspices ; yet I think we can
scarcely hope that such an authority is weighty
enough to command the universal adoption by the
Church of such a book. If "authorized" means
authorized by the same sanctions as the Book of
Common Prayer, we are landed at once in the midst
of difficult and thorny controversies ; and the
events which have occurred in connection with the
far easier task of revising our Table of Lessons
may well lead us to despair of a successful issue.
260
SPEECH UNSPOKEN, CHURCH CONGRESS, iS/I 261
Then what must the book be ? Is it to be
denuded of all that might offend any school of
thought in the Church ? Then we shall have a
merely vapid and colourless book, and round it
there will grow an accretion of highly-coloured
supplements ; uniformity will be no nearer; and
the object sought will be defeated. Or is the book
to be comprehensive, so as fairly to represent, on
all disputed points, the devotional side of each
party in our Church ? Alas, the hymns which
some will regard as absolutely indispensable are
just those which will prove a grievous scandal and
stumbling-block to others. Fierce battles will be
fought over its construction, and it will come into
the world only to meet on all sides the serried ranks
of men prepared at all risks to refuse acceptance
to it.
But another point. The time is ill-suited for the
task of constructing a permanent Church hymnal.
There are three sources —
1. The Evangelical hymns of the eighteenth
century, and of the first thirty years of this
century.
2. Translations — Ancient and Mediaeval, as well
as foreign Protestant, a mine only very partially
explored.
3. The living growing hymnody of our own
and sister Churches. It has burst into an almost
tropical luxuriance under the glow of revived
Church life — tropical often in its beauty and sweet-
ness, sometimes in its rankness and unwholesome-
ness. And here I come to the main point. Is this
rich growth to be arrested— frost-bound I had
262 HYMNOLOGY
almost said — by the spell of authority ? Can it
be so ? A uniform book cannot arrest the free
development of our hymns — it would be disastrous
if it could. Will all the fervid spirits who almost
chafe under the restrictions of our form of prayer,
who are repelled by the majestic calmness of our
Morning and Evening Offices, and prefer to kneel
through our Communion Service, using devotions
more suited to their temper of mind than our
Liturgy can furnish — or those who call (and not
unreasonably) for new forms of prayer adapted to
the varying needs of a growing and widespread
Church — will these be content to place upon their
necks the yoke of an authorized hymnal ? I don't
think we have any right to ask them ; and I fear
if we attempt it we shall either totally fail, or
achieve a success which is worse than a defeat.
There is danger in a move in the direction of
restriction just at the moment of a cry for
elasticity.
Then again, a uniform hymnal implies a uniform,
or nearly uniform, level of Christian life in the
Church. But is it so ? Can it be that the same
hymn-book is equally fit for a neglected country
parish, and for a devout and highly-educated
suburban congregation ; for a Mission Church in
some poor district, and for the College Chapel or
the Cathedral Choir; for Cornwall and for Lanca-
shire ; for London and for Wales ? Other sects
are indeed, it may be said, provided each with its
own hymnal ; but with these, just because they are
sects, there must needs be a more uniform level
of religion than in a great and national Church ;
SPEECH UNSPOKEN, CHURCH CONGRESS, 1 87 1 263
uniformity and comprehensiveness cannot consist.
Far better surely to let the various shades of
theological opinion in our own communion find
each its fitting devotional expression in hymns, so
long as we can keep our Prayer-book the one
common heritage, and the one uniting bond of
them all.
But though I think one national hymnal is
neither possible nor desirable, yet there is every
reason why we should set this before us as an ideal
towards which we are to work for the future, and
which in some calmer and happier day our
children may yet attain. And I must say a word
before I sit down as to what we of this generation
can do to purify and elevate our hymnody. Now
we must all confess that in the new development
of our hymnody God of His goodness has given us
an instrument of great power to do our work with ;
and I do hope the time may soon come when we
shall be, not merely tacitly but avowedly, permitted
to make the fullest and freest use possible of this
instrument to quicken and express our devotion,
our penitence, our watchfulness, our thankfulness ;
when no one shall deem it a badge of party to
enter into His gates with thanksgiving in our joyous
processionals, to fall low on our knees before His
footstool in our metrical litanies, or to worship Him
in the beauty of holiness in our Eucharistic songs.
From all the hymns of the past we may learn some
lesson for the present as to their varied use — from
the Ambrosians their help in promoting daily and
hourly communion with God ; from mediaeval
hymns their power in interpreting the mysteries of
264 HYMNOLOGY
our faith ; from Germany their hymns of Christian
experience ; from the Wesleyans their evangelistic
power. But in our very affluence and freedom there
is a special danger. And I do desire to take the
occasion of the first free discussion on hymns which
a Church Congress has held to appeal most earnestly
to my brother clergy and choir-masters to stand out
like men against the ever-increasing flood of unreal
and sensuous hymns. I know all that is to be said for
these : they are so popular — the children like them
— their music is so pretty — they make our services
so hearty. But what is the popularity of an hour,
if it is purchased by the sacrifice of sincerity ? If
we are to maintain God's truth our words to God
must be true. If we are to win back for Christ the
pith and manhood of England we must ourselves
be manly. Those who grind among the iron facts
of life cannot and will not be fed upon the loveliest
dreams. You want to train our children to perfect
their Saviour's praise. Ah ! but when the saintly
prisoner of Orleans l gathered the little ones round
the window of his cell to teach them their Palm
Sunday Hosannas, he did not tell them that
banners brightly gleaming would point their path
to heaven, but that the praises of their hearts were
the palms and flowers that Jesus would accept, and
that He Himself would be their Guide into the
heavenly Jerusalem.
You want to draw the weary and heavy-laden to
the foot of the Cross — yes ; but when the Italian
Knight2 rose up broken-hearted but consecrated
1 St. Theodulph, Bishop of Orleans, dr. 820.
2 Jacobus de Benedictus, cent. 13.
SPEECH UNSPOKEN, CHURCH CONGRESS, 1 87 1 265
from the grave of his blighted life and buried love,
to take refuge in the thought of the more awful
sorrow of her who stood beside that Cross, his
immortal Stabat Mater does not linger upon all
the merely physical details of the death of deaths,
but goes straight to the heart of the transcendent
mystery of love and sorrow. You want to nerve
the Lord's champions to fight their battle against
the banded powers of evil ; but " the solitary monk
that shook the world " l did not go forward to meet
the devils whom he believed to be opposing him
with the challenge of a surpliced train and organ
swell, but in the power of Him Who is a sure strong-
hold in the day of trouble, and Who knoweth them
that trust Him.2
1 R. Montgomery, " Luther." 2 Nahum i. 7.
HYMNS AND HYMN-SINGING
Paper read before the Church Congress, held at Stoke-upon-
Trent, Friday evening; October 8, 1875.
THE branch of this subject with which I am
now about to deal is the present condition and
future prospects of congregational hymnody in
the Church of England.
All of us, probably, are aware that the present
condition of our hymnody is one of rapid — some
would say of too luxuriant — growth. That growth
is not restricted to our own Church or nation.
The old distinction between Lutheran and Calvin-
istic communions, that the one were singers of
hymns, the others of metrical psalms, bids fair
to be entirely abolished before the present century
comes to a close. Among French Protestant
congregations Chants CJiretiens in one form or
another (some of them translations of English
hymns) have all but superseded the psalms of
Marot and Beza, just as among ourselves Tate and
Brady have fallen into disuse. Even the old
Scotch Psalms are slowly giving way before the
newer rivals, and each of the chief Presbyterian
communions in England and Scotland has its own
modern hymn-book in use or in progress. Among
266
HYMNS AND HYMN-SINGING 267
ourselves the revolution is now virtually com-
pleted. Two results have followed. The first, the
vast impulse given to the multiplication of hymns ;
their free and abundant employment among us, —
their interpolation at various points of our regular
services, their value in the various special services
which have arisen among us — children's services,
missions, choir-gatherings, and the like, their evan-
gelistic use, on which I do not now dwell — all this
has enormously augmented their power and their
popularity, and has, of course, tended to multiply
their number. Then while the twenty-five years
from 1835 to 1860 will be marked by future hymn-
ologists as the age of translations, the time when
Latin, and to a less extent German hymnody was
made available for congregational use among us,
the fifteen years which have since elapsed have
been years of almost unexampled fertility in the
production of original English hymns. Doubtless
many of these will ere long be disused and for-
gotten. But it is to be noticed that these new
hymns are not mere additions to our stock. They
are displacing the older ones to a great extent.
While the best of the early Evangelical and
Wesleyan hymns ar I am convinced, valued by
Church people far lore than they ever were, it
is worth while remaiKing how few of them appear
likely to remain in use. I may take as represent-
atives of modern Church hymn-books three of
those which now command the largest sale, Hymns
Ancient and Modern, Mr.1 Bickersteth's Hymnal
Companion to the Book of Common Prayer, and the
Now Bishop.
268 IIYMNOLOGY
new Church Hymns of the S.P.C.K. Out of Watts'
720 hymns, five are in Hymns Ancient and Modern,
eleven in Church Hymns , while but twenty-eight
survive even in Mr. Bickersteth's. Of the 348
Olney Hymns Mr. Bickersteth preserves twenty-
one, Hymns Ancient and Modern but four, Church
Hymns but six. Notwithstanding the strong
reaction in favour of Charles Wesley's hymns,
Hymns Ancient and Modern gives us out of the
twelve great volumes but thirteen hymns, Church
Hymns twenty-three, and Mr. Bickersteth's thirty-
six. Of the other hymn-writers of the eighteenth
century, about ten of Doddridge's, two or three of
Toplady's, and a few single ones by other writers,
are the most that will be found in the books
mentioned. Later authors, such as Bishop Heber
and James Montgomery, are of course men largely
represented. These statistics will show that it is
not mere addition, but displacement, which is
occurring. I do not mention this with unmixed
satisfaction. In the "struggle for life" of hymns
it is not always the fittest which survive. Happily,
in their case, disuse is not always death. It may
be that the calmer wisdom of a future generation
will in some 'cases reverse the hasty judgment
of our own day, and restore to our children some
of those words which animated the praise, enshrined
the experience, and cheered the dying hours of
saintly men and women whose names still dwell
among the hallowed recollections of our own
childhood.
Next — this increased use of hymns has of
course brought with it a great change in our
HYMNS AND HYMN-SINGING 269
hymn-books. But we must not conclude from
this that the number of hymn-books published
has increased in the same proportion. Local
selections, so common in the early years of this
century, have almost disappeared. One after
another large and important hymn-books for
general use have arisen ; each of these has killed
off many small competitors, and the number in
future seems likely to be diminished rather than
increased. Such local books as now appear are
mostly mere supplements to one of these. Already
a clergyman seeking to introduce a new hymn-
book into his congregation is likely to make his
choice not, as till lately, from among some twenty
or thirty, but from among seven or eight at the
most.
In turning to the FUTURE, it is natural to ask
if the tendency of the Church of our own time is
thus to the widespread use of a few large hymn-
books ? is it possible or desirable to go a step
further, and concentrate into one national book the
few that seem likely to distance all competitors ?
Or is it to be desired that at least a certain
number of hymns which are common to all these
books should be authorized, and congregations be
left at liberty to add to these according to the
taste of those who are responsible for their hymn-
ody ? Each of these questions I feel bound to
answer with an emphatic " No."
I do not think we are ripe for the interference,
to such an extent, with the free development of
our hymnody. A comprehensive hymn-book must
do one of two things : either it must contain
2/0 HVMNOLOGY
hymns the language of which would be so repel-
lent to the views of many congregations that they
would bitterly resent its being imposed upon them
by authority ; or it must omit and alter to such
an extent, that congregations which use existing
books would be no less disturbed by the loss of
teaching to which they are attached. We may
deplore our present divisions ; we may hope and
pray that they may be healed ; but for all that we
ought to deprecate such an attempt at ignoring
them as would severely test an obedience which
is not too readily rendered even now, and would
turn our very songs of praise into watchwords of
theological strife.
And as to the selection of certain hymns common
to all, I doubt whether it is known how few in
number they are. The great and excellent col-
lections of hymns which the last few years have
produced are separated from each other by strongly
marked lines. Each covers its own ground, each
has its own distinctive character. Thus, to refer
again to the three books I have ventured to take
as representatives, the revised Hymns Ancient and
Modern contains 473 hymns, Church Hymns 592,
the Hymnal Companion 400 ; yet out of this large
number of 1465 hymns, there are but 129 common
to all three books; and of these 129 the text
occasionally differs in particulars which the editors
of each would probably consider virtually affecting
the value of the hymn. It might be convenient
to represent these by consecutive numbers common
to all three books ; but I cannot think that very
much would be gained by authorizing so small
HYMNS AND HYMN-SINGING 27 1
a fragment of our immense hymnody. It has
been urged indeed that an authorized hymn-book
would benefit us by fixing the standard text
of the hymns we use, especially if the rule were
made of restoring every hymn to the exact form
in which it was originally written. On any other
principle, indeed, uniformity in the wording is
under present circumstances as hopeless as unan-
imity in the selection of hymns. And yet I own I
can scarcely imagine an editor of a hymn-book
who has carefully investigated the original text
of hymns, seriously desiring to print every hymn
exactly as it was written. Many of our old friends
it would be absolutely painful to recognize in their
resuscitated dress. How many of Faber's, for
example, could be included as he wrote them in
a National Church hymn-book ? Hard things are
often said by living writers as to the mutilation of
their hymns by compilers. May it be permitted
for one whose own hymns have not escaped this
unpleasant process to say a word on the other
side ? That any one who- presumes to lay his
offering of a song of praise upon the altar, not for
his own, but for God's glory, cannot be too thankful
for the devout, thoughtful, and scholarly criticism
of those whose object it is to make his work less
unworthy of its sacred purpose. A Church hymn-
book is not a statue gallery erected that men may
pass through it and admire the skill of each artist ;
it is a temple for the worship of the Most High,
in which every stone, rough-hewn or cunningly
carved, is fitted to its place and subordinated to the
one Spirit which informs and consecrates the whole.
272 HYMNOLOGY
Must we then be content to give up all prospect
of a national Book of Common Praise to match
our Book of Common Prayer ? If what I have
said seems to discourage such an expectation, let
us remember that Colonial Churches, or Noncon-
formist bodies among ourselves, are too small and
too homogeneous to be any true precedent for the
great and complex Mother Church at home. The
true precedent, I fear, would be that of modern
Ultramontanism, which seeks to impose upon
every country and diocese alike its own inflexible
Roman Breviary, and in so doing is destroying
a multitude of hymns and sequences far better
than its own.
Some appeal to authority, indeed, all will allow.
There are frequent public occasions upon which
many would welcome the authorization by our
bishops of special hymns as well as of special
psalms and lessons. There creep into churches
now and then hymns which I venture to think
ought to be formally prohibited. Above all, the
change of a hymn-book is a matter so important
and interesting to a congregation, so deeply affect-
ing its life and unity, that it seems only reasonable
to require that the sanction of the Bishop should
be sought and obtained in all cases by the clergy-
man who proposes to make the change.
But the true hope for unity in our songs of
praise lies, I am convinced, in a very different
region from that of law and prescription. It is
not pressure from without, but the impulse of new
life from within, which alone can draw us nearer.
Our hymnody must be the expression of that life,
HYMNS AND HYMN-SINGING 273
or it is unreal- and worthless. As in each con-
gregation, in each soul, spiritual life becomes
deeper and fuller, those hymns will be loved and
valued, and those alone, which have in them that
true inspiration. And those hymns, whether
ancient or modern, whether English or foreign,
whether Catholic or Protestant in their origin, will
be welcomed and used ; not all at once, perhaps,
not without hesitation and questioning ; but if
slowly, yet surely and permanently. Look at our
greatest hymns ; it is not authority and custom
that have made them dear to every congregation ;
it is not always literary excellence ; it is not even
in every case theological accuracy ; it is a true
correspondence with thoughts and aspirations that
filled the heart of the Church. The whole life of
the Patristic Church is in the Te Deum ; the whole
awfulness and pathos of the Middle Ages is in the
Dies Ircz ; the whole gospel of Evangelicalism is
in Rock of Ages. And whenever a hymn arises
which thus says what we want to say, it must make
its way, and be heard, and live. When growth in
spiritual life shall have brought with it unity of
spirit, then our songs will be uttered with one
accord. Who would substitute for that unity the
uniformity of compulsion, of indifference, or of
compromise ?
My conclusion then is, that the future of our
Church hymnody can be but the reflection of our
own future. What our congregations are, what
the Church is, that our hymns will be ; true and
strong in faith and love, or false and weak, empty
and lifeless. And that, therefore, the way to im-
s
2/4 HYMNOLOGY
prove our hymnody, the way to guide it, the way
to restrain it, is primarily, and above all, the
discipline of our own hearts. This will give us
self-restraint in our choice of hymns, it will save
us from being carried away by mere fasnion and
caprice ; from being slaves to the latest novelty,
the lilting chorus, and the taking tune. But
especially I would plead with my brother parish-
priests, upon whose choice depends what their
congregations week by week, and day by day,
shall thus utter before God, to feel the greatness
of their responsibility, and to grudge no time or
pains in the selection of the words they put into
the lips of their people.
Let me urge them to remember how this work
of selection, well done, may not merely form the
taste, but elevate the religious tone of our con-
gregations. Is it then a task to be hurried over in
two minutes, while the choir are waiting to begin
practice ? Is it a matter to be left to a young
school-master, or a group of young ladies ? Is our
chief care to be that the tunes are pretty and
popular, and the words something that will "go
with a swing " ? Are we thus to sanction the trash
which, alas, will find its way even into good hymn-
books : artificial bursts of enthusiasm — sentimental
complaints of weariness, or sorrow, or even longing
for death1 — feeble and confused dilutions of the
1 In ridicule of this species of cant, I have heard J. E.
delight in telling the following story : — Old Betty was a
bed-ridden parishioner, who was for ever calling for death
to release her from her infirmities and take her to glory.
Whereupon her neighbours resolved to put her to the test,
HYMNS AND HYMN-SINGING 2/5
imagery of the Apocalypse — exaggerations and
affectations doing duty for precision in doctrine
and sincerity in feeling? Ought we not rather
to pray and to strive that the hymns we invite
our congregations to sing may be scriptural, not
merely in their phraseology, but in their inmost
spirit, reverent not in form only but in meaning,
definite with the certainty of faith, calm with the
consciousness of God's presence, lowly with the
reality of penitence, joyful with the sincerity of
thankfulness ; that so, whether we prepare to enter
into His gates with the thanksgiving of our glad
processionals, or to speak good of His Name in
the quiet hymn of the daily office, or to fall low on
our knees before His footstool in the Litany of
Penitence, we may be emboldened to say for
ourselves and for our people, " Thou shalt open our
lips, O Lord, and our mouth shall shew forth Thy
praise."
and as she was lying alone, one of them knocked three
solemn knocks at the door of her cottage. " Who's there ? "
with the answer—" I am Death, come for old Betty to take
her to glory." " Oh no, no, no ! " shrieked the old crone,
" she isn't here, it is next door? — H. H.
HYMNS AND HYMN-BOOKS
Paper read before the Church Congress held at Swansea,
Wednesday evening, October 8, 1 879.
I READ my paper this evening under a solemn
feeling in consequence of the death of Miss Frances
Havergal, who has passed away from us since she
accepted the invitation of the Committee to prepare
a paper on this subject for this Congress. The
hymns of this lady will long live in the heart of
the Church.
When I was invited to read a paper before this
Congress on Hymns and Hymn-books, my first
question was, What branch of so wide a subject am
I expected to handle ? and it was suggested to
me in reply to give some sort of outline of what an
authorized Church hymn-book, if ever we attain it,
ought to be.
Let me begin by reminding you of our materials.
They are such as no age of the Church ever before
possessed. First, for the home-grown hymns.
Within the last few months there has passed away
an old man, Daniel Sedgwick l by name, who kept a
1 An interesting sketch of his life and work by William T.
Brooke, who calls him " the father of English Hymnology,"
will be found in Julian's Dictionary of Hymnology, p. 1036.
276
HYMNS AND HYMN-BOOKS 277
tiny shop in one of the darkest nooks of the city of
London, ironically designated Sun Street. This
good man lived, ate, drank, wrote, and, for aught
I know, slept in the midst of piles on piles of
hymn-books. His kindly welcome and amazing
knowledge were at the service of any one who was
interested enough in the study to explore his strange
domain. He could reckon up at least 1400 authors
who within the last 1 50 years had written volumes
of English hymns, all of whom he has duly
catalogued. We may divide these roughly into
four great schools, three of them existing side by
side, each of them represented by existing books,
and all four happily blended, though in differing
proportions, in our best hymn-books — the early
Nonconformist, from Watts and Doddridge to
Conder, Kelly, and Montgomery ; the Wesleyan,
of which modern revival hymns are an offshoot ;
the Calvinistic-Evangelical ; and the Anglican
and Anglo-Catholic of our own time. Each
of these four schools must necessarily be repre-
sented in any hymn-book which is to be a true
help to the devotions of the whole English
Church. But we have also, and we need also,
hymns from other sources. I am not going to
insult the understanding of my hearers by assum-
ing that any one here entertains the strange notion
that while the Collects we have translated from the
ancient service-books are an inestimable treasure
of devotion, the hymns which lie beside them in
the same quarry are unfit for our use. What I
claim for Latin hymns in general is what I claim
for Latin prayers : that many are of exceeding
278 HYMNOLOGY
value ; that the oldest are generally the best ; that
the Church of England may well deal with them as
she dealt . with the Collects — transferring many
whole, leaving a certain number alone, boldly
altering and adapting others to suit her own
requirements. An admirable example of the last
mode of treatment is the Bishop of Ely's translation
of Adoro Te Devote, if only the text be left as the
Bishop wrote it ; retaining as it does the spirit of
humble and believing reverence which pervades
the hymn, without any phrases which might clash
with our authorized definitions of doctrine. Pre-
mising this, I may observe that now all the great
Latin hymns have been repeatedly translated, some
of them by successive revisions, as well as it is
possible to render them. Many have taken root
among us ; some are as familiar as their kindred
Collects, and are sung by all denominations in
England and Scotland just as heartily and uncon-
sciously as if they were home-born. We may
almost say the same of the few imitations of Greek
hymns which Dr. Neale and others have given us.
Few would imagine Mr. Chatfield's touching hymn,
" Lord Jesus, think on me," to be the work of the
fifth-century African squire-bishop,1 of whom
Charles Kingsley has given us so graphic a portrait
in Hypatia. The rich store of German hymnody
has been opened to us mainly by one who has
been taken to her rest since the last Congress,
Catherine Winkworth. But few of these hymns
are fitted for congregational use ; yet these few are
of great and permanent value. I think, too, that
1 Synesius, Bishop of Ptolema'is : he died in 430. — H. H.
HYMNS AND HYMN-BOOKS 279
we may gain something from the hymns of Pro-
testant France ; and to one who may be surprised
at this, I would recommend the study of the
beautiful little hymnal published by the Society
for the Promotion of Christian Knowledge for use
in the Channel Islands. Nor must we forget that
the Church Congress is welcomed this week among
fellow-countrymen who have a hymnody of their
own, dating further back than ours. I, as a Saxon
stranger, know of the hymns of Rhys Prichard only
through wretched translations from which all the
poetry has evaporated ; yet even so I can well
understand how the " Welshman's Candle " of the
early seventeenth century, with its manly piety, its
practical good sense, and its firm hold upon the
great truths of our faith, expressed in the plainest
and homeliest language, must have been a true
light from God to many and many a lonely home.
And our kind hosts have shown us this week how
they love, and how they can sing, the hymnody of
William Williams, represented in our hymnals, I
believe, only by the well-known hymn, " Guide me,
O Thou Great Jehovah."
I pass on to consider the far more difficult
question, how to use our materials ?
We are all agreed that a Book of Common Praise
ought to follow the lines of our Book of Common
Prayer, and yet, in some sense, to fill up and
supplement the Prayer-book. The question is, In
what sense ? Not, surely, by any inconsistency or
even development of doctrine. Whatever the
limits of comprehension may be as regards indi-
viduals, or even as regards particular congregations,
280 IIYMNOLOGY
a book which shall appear as an addition to the
existing formularies of the Church of England
must not differ from these any more widely than
they differ from one another. But if it be the case
that the different elements of which our Prayer-book
consists bring out different sides of the same truth,
and set forth the faith from varying points of view,
then this amount of comprehensiveness we may
fairly claim for an authorized hymn-book. To
secure this, it must not be the work of one school,
or of a very small body of divines. No existing
book ought to become the authorized book. I am
glad to support this view by the opinion of one
whose loss we are still lamenting, who presided
over the compilation of our most popular and
widely-used hymn-book. The late Sir Henry
Baker, heartily as he rejoiced in the wonderful
success of Hymns Ancient and Modern, always
expressed his conviction that it could never become
more than one of two or three hymnals which
should ultimately divide our congregations among
them. He felt that it was the product but of one
school in the Church of England, though a school
into which he himself infused a large spirit of
comprehensiveness.
We must further remember, that if ever the day
comes that our Church possesses an authorized
hymn-book, it will be quite as much used out of
church as in it ; it will grow to be used in the
family and in private devotion, by the poor, the
sick, the aged, the lonely, the mourner, just as
much as the Prayer-book, or even more. It is vain,
then, to fancy we can keep out private and what
HYMNS AND HYMN-BOOKS 28 1
are called subjective hymns. Some such, wisely
selected, there must be ; as subjective as the 42nd
Psalm, or the 5ist, or the losrd. There are those
who gravely tell us that hymns in the singular
number are unfit for public worship, and so would
shut out " Rock of Ages " and " Sun of my soul " —
why not also the "Miserere" and the . " Nunc
Dimittis " ?
Again, when an authorized selection is made,
something must still be left to individual liberty.
I have on a former occasion given my reasons for
believing that the number of hymns which would
be accepted freely by all congregations alike is
comparatively small — judging from our most
popular hymn-books, not more than about 150.
These would be placed in a class by themselves.
Others might be allowed by the Ordinary, at least
tacitly, if not formally ; and perhaps from time to
time additions made to the hymns authorized ; for
it would indeed be a grievous mistake to apply an
arbitrary rule of finality to the only part of our
public worship which retains the elasticity which
our changing circumstances demand.
It is possible, then, to conceive of a hymn-book
compiled by some Committee or Commission such
as might command general confidence ; receiving
the recommendations of the Bishops, and perhaps,
after the precedent of the New Version of Psalms,
that of Her Majesty in Council ; and so, without
the dangerous course of an amended Act of
Uniformity, making its way by degrees into our
congregations. Were this wisely done, we should
not all at once, but we may hope gradually, lose
282 HYMNOLOGY
many foolish, unsound, and exaggerated hymns,
which now pass muster in better company than
they deserve, often for the sake of their popular
tunes. We should lose the abominable habit of
ticketing clergy and churches by the hymn-book
they use, and rinding party catch-words in the very
language of our praise. We should feel a little
more formal, a little less free ; but we should be
drawn into closer fellowship with one another, and
find ourselves relieved from some of the hindrances
to our fellowship with God. But if I am asked
whether these results are likely to be attained, I see
but little to encourage me in predicting them. An
authorized hymn-book means willing submission to
authority, cheerful toleration of divergencies. These
are not exactly our strong points just now. And
there is one other consideration, which I cannot do
more than indicate. I very much doubt whether
the tone of our popular devotion, as indicated by
the style not merely of hymns, but of other
devotional manuals, at present most in demand, is
one which it would be wise to stereotype in an
authorized hymnals A Bishop of our own Church
recently remarked in addressing some clergy, that
it had occurred to him to spend a whole Sunday
in a large and influential London church. In that
congregation during the day he had heard eleven
hymns sung ; but in only one verse of the whole
eleven hymns was there any allusion to God the
Father, and in that verse He was glorified not as
the Reconciled Father of our Lord Jesus Christ,
but merely as the Maker of this world, and the
Giver of its good things. Not till we return to a
HYMNS AND HYMN-BOOKS 283
higher and more really Catholic ideal of worship
can we afford to bind our devotion by any closer
bond of authority ; and not till the God of patience
and consolation grants us to be more like-minded
one towards another, can we hope with one mind
and one mouth to glorify Him.
AN AUTHORIZED HYMNAL
FRAGMENT OF A LETTER TO
SIR,
My answer to the question, When are we
to have an Authorized Hymnal, is a very simple
one — not during the existing state of things in the
Church of England, I most earnestly trust.
The advantages of one general hymn-book are
obvious —
I. Convenience to travellers. 2. Cheapness.
3. Exclusion of undesirable hymns. 4. The appear-
ance of unity, with hope of approximation to the
reality.
Besides this, many people are influenced by the
desire to be like " the nations around." Other
Churches and denominations have their one hymn-
book, why not we ?
Thirty years ago there was a good deal to be
said for convenience and cheapness, for that was
the age of local " selections," sold at a high price,
and generally hard for a chance visitor to procure.
But now that three or four large and carefully com-
piled books have really all but starved out the
multitude of inferior ones, there is very little
difficulty about rinding a hymn if one does worship
284
AN AUTHORIZED HYMNAL 285
in a strange church ; especially now that our people
are sufficiently well-trained in the ethics of worship,
to wish to see a stranger supplied with a book and
using it.
Again, since each of your correspondent's four
typical books can be had for a penny, not much
need be said about the expensiveness of a variety
of hymn-books. If our clergy would adopt the
practice in use in such churches as Nantwich,
where the clergy mean that everybody shall sing,
and instead of giving out " Hymn 300," give out
the first line, afterwards stating the number, then
even strangers with books of their own would (with
few exceptions) be able to find the hymn the
congregation is about to sing.1
But I should like those who want an authorized
hymn-book to ask themselves a few questions as to
what it is they desire. Authorized by whom ? By
a joint Committee of both Houses of Convocation
say some. Well, that committee could draw up a
book, but the authorization must come either from
the State, which is neither possible nor desirable,
and which would provoke tremendous resistance ;
or from the Bishops, which could only mean that
the Bishop of each diocese, if he thought fit, could
recommend the book to his clergy : would this
avail ? Has it been successful in the one diocese in
which it has been tried with every possible advan-
tage, and an excellent collection, the diocese of
Sarum ? Would people who now use the Hymnal
1 Mr. Ellerton was strongly opposed to the recent practice
of giving out the Scripture text prefixed to a hymn, instead of
the first line.— H. H.
286 HYMNOLOGY
Companion, or Hymns Ancient and Modern, and like
the book they use, give it up because the Bishop
suggested a new one ? It needs no deep knowledge
of human nature — of clerical nature — choir nature
— church-going-ladies' nature, to answer such a
question.
But the Americans have done it ? Yes, when
the American Church was a very small and
homogeneous body. Now they have enlarged their
book, and picked out all our best tunes from
H. A. M. and elsewhere, having no law of copy-
right to deter them ; yet still I doubt whether
their own very dull hymn-book will long satisfy
the young American Church. So with the Presby-
terian Churches, the Wesleyans, Congregationalists,
etc. All these are bodies much more uniform in
views, much less comprehensive than the Church
of England. We are so large a body, compounded
of so many elements, that we must have more
freedom than they. Surely they are ill readers of
the signs of the times who wish to destroy the last
remnant of elasticity in our Church Services for the
sake of uniformity. We are complaining of the
want of adaptability in our services ; we are asking
for additional offices, for greater freedom in the
selection of forms of prayer. And yet this is the
moment that people choose for asking us to put a
fresh yoke on our necks, and submit to be restricted
to a new measure of centralization ! And this
while our hymnody is daily growing, and we are all
recognizing the need of all the freedom we can get
in employing its treasures for the various uses to
which our great task calls us.
AN AUTHORIZED HYMNAL 287
And there is a fallacy which I must notice in
the argument that so many hymns are used by all
congregations in common, as to make it easy to
authorize them all. People forget the variations of
the text, and the adaptations of doctrinal statements
to the prevailing colour of the hymn-book. The
Dissenters sing Aquinas's hymns, but not -what
Aquinas himself wrote. Unitarians sing a great
many Evangelical hymns ; but invocations to Christ
are omitted. But people say, Why not revert to
the original text ? I reply, Because you cannot.
Those who use the Hymnal Companion, for instance,
cannot sing Faber's hymns as Faber wrote them ;
but Mr. Bickersteth has made a very good and
legitimate selection from them. People who talk
loosely about the evil of altering hymns are for the
most part people who do not know how the original
text reads.
I long for unity in worship as much as any one ;
but I do not think unity can be forced on us from
without. The .
MODERN THEOLOGY AS SHOWN BY
MODERN HYMNODY
I HAVE been asked to put down a few thoughts
on a subject which is worth the study of Church
people, especially of all who are interested in the
question of the future relations of the English
Church with the religious bodies which surround
her.
Mr. Bayne, himself a Nonconformist, called
attention some three years ago, in an able paper in
the Contemporary Review^ to the phenomenon of the
widespread existence of a religious sentiment in
England which is wholly inorganic — entirely vague
and loose, not adhering to any form whatever of
doctrine, government, discipline, or method, in
worship and fellowship. Such a state of things
obviously cannot be measured by any of the
ordinary standards of doctrine or of discipline — it
owns none. But there is one form in which re-
ligious sentiment impresses itself — and that of
course is hymnody. Moreover, it may be said of
nearly every religious body in the country, that it
has been more or less affected by the Catholic
revival in the English Church — so far at least as to
be thrown into a state of fermentation and con-
288
MODERN THEOLOGY 289
troversy. Still more deeply have the Nonconform-
ist bodies been leavened by the Liberal or Free-
thought movement, so that their divergence from
their old standards is in many cases avowed, in
many more not the less real for being unavovved.
Now if we want to study and to gauge this state
of things, we have a convenient test ready to our
hands in modern Nonconformist Hymnody. We
all know what is the case among ourselves. Our
Hymnody is the only region in which our forms of
prayer and praise are elastic enough to reflect the
changes in the theology of the Church, or rather in
the grasp which the Church of our day has upon
her fixed standards of faith.
Thus, early in the century, the adhesion of the
High Churchmen of that period to Metrical Psalms
represented faithfully their prudent, narrow, Angli-
can conservatism ; the Evangelical hymn-books,
almost identical with those of Dissenters, show us
that spiritual energy and life was almost confined
to that section of the English Church which was
most nearly allied to Calvinistic Nonconformity.
Again, the rise of the Catholic movement has been
signalized by those distinct developments of Church
Hymnody. At first it was patristic and scholarly ;
that was the age of translations of Ambrosian
Hymns, and of such Gallican ones as are least
Roman in character — of Mant, and Chandler, and
Isaac Williams. Then rose the idea of the un-
broken continuity of our own rites with the Pre-
Reformation period in English — and the Hymnal
Noted, and all the other translations of the Sarum
Breviary hymns, embodied this idea. We were to
T
2QO HYMNOLOGY
have in every office its own prescribed hymn,
unchangeable, and set to its own traditional melody,
however severe and unlovely. These Purists
passed away. The younger generation of Catholics
began to acknowledge the beauty and goodness of
many of the popular Evangelical hymns ; and
meanwhile such leaders of the secession to Rome
as Faber and Caswall wrote fresh hymns avowedly
to catch people's taste, which were readily — almost
too greedily — picked up by their old friends in the
Church they had deserted. This state of things is
well represented by the first edition of H. A. M.
(1861), and its enormous popularity shows 'how
well-timed the concession was. But H. A. M.
itself called into being a school of English hymn-
writers ; and its second form has shown us that the
English Church, while ready to borrow freely good
hymns of sound theology from all sources, ancient,
mediaeval, modern, foreign and English, Catholic
and Protestant, has yet abundant spiritual life of
its own, and is now capable to a large extent of
meeting from within its own resources the devotional
aspirations of its children. Our Dissenting friends
meanwhile have by no means stood still ; and it is
important to notice the changes in the aspect of
their hymnody, because while so large a minority
of the population are still under Nonconformist
influence, it must ever be of the deepest interest to
English theologians to inquire how they are taught
to worship God and to think of God.
A few words must be said as to the sources of
Nonconformist hymnody. We all know it began
with Dr. Watts. Till his time the meeting-houses
MODERN THEOLOGY 2QI
and the churches alike sang metrical Psalms, with
of course a few exceptions, which I need not
enumerate. Watts, Doddridge, Browne, Beddome,
etc., form the first school of Dissenting hymnodists.
Watts was fond of Latin sacred poetry, and I often
think he must have been familiar with Santeiiil
and Coffin. His school are especially the singers
of the Atonement. His Calvinism is of a very
faint and mild form. His theory of sacramental
grace is a good deal like Antoine Horneck — a sort
of modified " Virtualism," by no means so pro-
nounced as Wesley's, but readily lending itself to
Anglican theology ; hence Doddridge's " My God,
and is Thy table spread," has never been disused
among us, though we have revived so much Catholic
teaching about Holy Communion. Of course the
level of poetry in this school is wretchedly low ;
otherwise doubtless more of their hymns would
have been revived, for its theology, ever chiefly by
defect, except indeed upon the one most important
point — one entire misconception of the Fatherhood
of God, and its work in man's redemption. Yet
another point I would notice. Hymns of direct
adoration and worship, almost wholly wanting in
late Nonconformist hymnody, are here conspicuous.
In the last New Congregational and Baptist books,
where hymns of adoration are separated from the
rest, and classified by themselves, it will be found
that such as are not Primitive Roman or Anglican
are almost wholly taken from the school of Watts.
This school is the parent of the Congregational
and Baptist hymn-books — with an exception to be
presently noticed. Josiah Conder, the great Con-
292 HYMNOLOGY
gregational hymn-writer of the first half of this
century, who wrote the Eucharistic hymn, " Bread
of Heaven, on Thee we feed," compiled the present
Congregational Hymn-Book, and did not depart
from Watts's traditional theory ; he only modified
and softened it down. Modern Congregationalism,
however, is rapidly dropping, under Broad Church
influence, all that was left of Calvinism to Watts,
and the revision of the Congregational Hymn-Book
is a most curiously eclectic production. Almost any
hymn which has become popular among us is
welcomed, in the hope, of course, of rivalling the
hymnodic movement among ourselves ; and ap-
parently all sense of incongruity of doctrine is lost,
though hymns are freely mutilated when expressions
too plain-spoken occur. Thus Faber's " Dear
Angel, ever at my side," is altered to apply to our
Blessed Lord, apparently without a notion of the
wild heresy which is taught by such a use of it.
Dr. Allen has even adopted St. Thomas Aquinas's
Penge lingua, and that with scarcely any altera-
tion, apparently without any conception of that
which it was meant to set forth.
The new Baptist Hymnal has only just reached
me. It is the production of the more Liberal
Baptists, and though less wildly selected than the
Congregational, it is, so far as I have had time to
look into it, open to the same remarks.
The second great school in historical order — the
first by far in importance — is the Wesleyan. Much
depends on our understanding its history. John
Wesley was all his life long very ready to take up
new ideas, and his will largely influenced his con-
MODERN THEOLOGY 293
victions. The groundwork of his theology was the
decent, formal, narrow Anglicanism of the Restora-
tion ; but he was never thoroughly trained in
theology, though an eager devourer of theological
books. Probably his mother's influence gave a
strong prominence to the emotional in his religion,
which was increased by his acquaintance, through
Law, with seventeenth century Protestant mysticism.
Then he fell very readily under Moravian influence,
and gradually shaped for himself his especial
theories of Conversion and Assurance. All this was
reflected in his brother's hymnody — for Charles was
led on by John to a great extent, until John finally
threw off his family Anglicanism in a fit of self-will
and despondency ; but this Charles never approved,
and showed on his death-bed his disapprobation.
Wesleyans of the present day are often disposed
to depreciate the hymns which rebuke most strongly
their departure from their founder's principles, by
drawing a line at some imaginary point at which
he changed his views. But every hymn in the
Wesleyan book — I may say every hymn in the
thirteen volumes of their works — was written sub-
sequently to the two dates which John and Charles
Wesley respectively claimed as those of their
conversion ; and the only important modification
which they ever made in the theology of their
hymns was in the striking out all reference to
human perfectibility on earth ; a theory which
Wesley at one time had adopted, and which some
of his followers, especially in America, have taken
up, but which he afterwards emphatically repudiated
and strongly condemned.
294 HYMNOLOGV
The famous little book of Hymns on the LorcPs
Supper is chiefly a recast in verse of portions of a
treatise by Dr. Brevint, a French Protestant, but a
man who held very strongly the theory of a
Memorial Sacrifice, coupled with what has since
been called the " Virtual " Presence ; and thus it
accords very well with the views in which doubt-
less the Wesleys had been trained from childhood.
These views the brothers never repudiated, nor is
there any sign of their having modified them. In
the compilation from their hymns made by John
Wesley, which till last year was the standard
Wesleyan hymn-book in England, he inserted
several of them, and doubtless would have inserted
more, but that he was so strongly averse to his
preachers assuming the priestly office ; so that he
leaves out most of those hymns which absolutely
imply a present celebration.
I have not had an opportunity as yet of seeing
the present Wesleyan book, just published ; but it
has not, I believe, parted with any of the Com-
munion Hymns which Wesley himself inserted in
the older book. Its existence is, however, a sig-
nificant token that the Wesleyans, ever so conserv-
ative of their Founder's views, are, like all other
Nonconformist bodies now, in a state of flux, and
likely to undergo yet further changes.
The special feature of real Wesleyanism was
that it was a " Revival." And it has been the
type which has been again and again followed in
subsequent attempts made by other religious bodies
to influence large masses of men through their
emotions by systematic and organized efforts.
MODERN THEOLOGY 295
A " Mission " in an English parish now, though
its form is of course borrowed from Rome, has
certain elements in it which are undoubtedly of
Wesleyan origin ; and it may almost be said that
the Roman and the Wesleyan type prevail pretty
much in proportion to the dogmatic standard of
the parish priest, or of the Missioner whom he has
invited to conduct the Mission. Outside of the
English Church the Wesleyan type in England
and America is still the normal one. A certain
class of Wesleyan hymns have therefore of late
been brought into very prominent use ; and these
have, so to speak, created a whole literature of
Revival Hymns, which form a curious index to the
theology of large masses of earnest and well-mean-
ing people among us. With them conversion is
everything — about what follows they have really
nothing to say. Almost inevitably, therefore, their
hymnody has a taint of Antinomian teaching; or
perhaps I should say lends itself readily to
Antinomian theories of Christian sanctification.
This is the great danger before so much of that
loose and inorganic religious sentiment which is
perpetually being stirred up by revival preaching,
and the so-called " Evangelistic " services, which
are so universal and so popular now. Another
danger, not less great and deadly, is visible in the
fact that not merely does all Church teaching, all
Sacramental teaching, absolutely disappear, but
the Sacraments themselves pass out of sight ; grace
itself is utterly misunderstood, the nature of our
union with our Lord, the whole work of God the
Holy Ghost utterly misconceived ; not only is the
296 HYMNOLOGY
individual everything, but the consciousness of the
individual is everything. No one can take up a
modern revival hymn-book without seeing what I
mean. I lately saw the MS. of a new one prepared
by professing Church people for the use of a con-
gregation gathered from heathenism under a Bishop
of our own Church, and ministered to by an Arch-
deacon. In this book all Church services are
entirely ignored — even Christmas and Easter, the
Sacraments, are not once mentioned, the work of
the Holy Spirit is reduced to making people certain
that they are the objects of the love of Christ;
even penitence is very slightly and almost apolo-
getically dealt with. The only people who can
gain by such teaching are of course the Plymouth
Brethren and their congeners ; and of course
Revivalism is largely recruiting their ranks.
The one definite theological standing-ground
left for English Dissent is the Calvinistic. The
great Calvinist theory which saturated Puritan
England and Scotland, which slept through three-
fourths of a century, till it blazed out afresh in
George Whitfield and the early Evangelicals of our
Church, has now entirely died out of the Church of
England, and from nearly all the existing Dissent-
ing bodies save one. Among the Baptists Calvinism
retains its hold mainly through the wonderful
energy and ability of one man, Mr. Spurgeon.
His hymn-book, Our Hymn-Book, is the confession
of faith of a strong, clear, definite Calvinism ; but
a Calvinism adapted to modern controversies, and
opposing a well-defined system of belief to the
vague and gelatinous hesitancies of modern Pro-
MODERN THEOLOGY 297
testant Nonconformity ; let me add, too, opposing
to our system a system more logically complete in
its very narrowness, and in many ways skilfully
adapted to the hard, practical, self-asserting temper
of the English middle class. How long will it
survive him is a different question. But some
form of Christian Stoicism will doubtless always
be a factor in the theology of the northern and
western nations.
I only draw one moral from these rough notes.
It is this. The study of Nonconformist hymn-
books does not encourage me in any hopes of what
is sometimes called Home Reunion. A solid body
may absorb a fluid, or may be dissolved in a fluid,
but there is no other way of uniting them.
Catholic theology is solid — Protestant theology in
England at last is becoming more and more fluid,
not to say gaseous. Organic union, if we thought
it right, seems to me simply impossible. If Non-
conformists unite with us, it can be but by one
way — by individual absorption, by conversion to
the full Catholic faith.
FAVOURITE HYMNS
AND
THEIR AUTHORS
THE following series of articles on modern Hymn-
writers was written in the autumn of 1892, at the re-
quest of Canon Erskine Clarke for the Parish Magazine.
They afterwards re-appeared in the Church Monthly, and
it is by the kind permission of Canon Clarke and of Mr.
Frederick Sherlock, the Editor of the latter periodical,
that they are inserted here. For the experienced hymn-
ologist they may have but little value, as they are
entirely elementary and popular, being merely designed
to interest the general reader in those sacred poets to
whom we owe some of our most favourite hymns.
The portraits which were engraved for the above-named
Magazines are also reproduced by the kind permission
of the above-named Editors.
The references throughout have been verified, and in
many places corrected, on the authority of Dr. Julian's
Dictionary of Hymnology.
JOHN COSIN AND THOMAS KEN
IT is not too much to say that almost all who
are attached to the services and the work of our
Church take interest in her hymns. Not that by
this pronoun I mean to claim for the English
Church more than is her due. Very many of our
best-loved hymns have been adopted into our
books from those of other denominations. Non-
conformists were before Church people in hymn-
singing, mainly because our forefathers stuck
loyally for many a long year to the " Old Version "
or " New Version " of the Psalms. These were
" allowed " by Royal authority ; and I am old
enough to remember when it was scarcely thought
" orthodox " to sing anything else in church. The
fact is, Psalms in metre are a relic of the Reform-
ation, and of that particular school of reformers
of which John Calvin was the master spirit, and
which largely coloured the thoughts of the English
Protestants of the sixteenth century. Their very
reverence for the letter of the Bible made them
think it hardly excusable to use in worship what
they regarded as uninspired forms. Men might
pray extempore, but they must sing Holy Scripture.
It was not till the eighteenth century that hymn-
301
302 FAVOURITE HYMNS AND THEIR AUTHORS
books and hymn-singing in worship began in
England. It was not till within the memory of
some now living that they became really general
in the Church of England. And now, it has been
calculated by Mr. Julian, the compiler of the great
Dictionary of English Hyninology, which has been
many years in preparation, that there were some
years ago no fewer than seventeen thousand English
hymns in use somewhere. Yet out of these the really
good hymns will always be but few. Different
experiments have been tried to discover which of
our hymns are the best loved and the most fre-
quently used. In giving a few sketches of the
writers of our best-known hymns, I cannot of course
restrict myself to writers of our own Church ; yet
I do not believe that there is one in my brief list
whose hymns are not now loved and welcomed
among all our congregations.
The first two names on my list, however, are the
names of English Bishops, men who wrought and
suffered in defence of the Church of their baptism
against enemies from opposite quarters. The first
hymn I shall mention is one of the four hymns
other than Scriptural, authorised for use, as distin-
guished from being merely permitted, in the Book
of Common Prayer. These are the Te Deum, the
Gloria in Excelsis, the Media vita (' In the midst
of life we are in death,' said or sung in the Burial
Service), and the Veni Creator. The first three
are what we should call prose hymns, or canticles ;
the Veni Creator is, in the Latin, in what we
call " long metre," only not in rhyme. All four
hymns are from the Latin, but the Gloria in
JOHN COSIN 303
Excelsis and part of the Te Deum were originally
in Greek.
If you look at the Ordination Service you will
see there are two versions of the hymn called
Veni Creator — one in common metre, another,
much shorter, in long metre, ' Come, Holy Ghost,
our souls inspire,' which is the one we know best,
and use most frequently. This was put into our
Prayer-book in the year 1662, and its writer, or
rather translator, was John Cosin, at that time
Bishop of Durham.
John Cosin was born in I5941 at Norwich, where
his father was in business. He was brought up at
Caius College, Cambridge, and distinguished him-
self by his learning. The higher clergy of the
Church of England in the time of James I. and
Charles I. were many of them great and ripe
scholars, so much so that they were sometimes
said to be " the wonder of the world " for learning.
Among these John Cosin took a high place.
When the Puritan controversy broke out he was
Archdeacon of the East Riding ; Charles I. made
him Dean of Peterborough. In the year 1627 he
compiled a very simple and beautiful book of
prayers for his Yorkshire flock, with devotions for
the hours of nine, twelve, and three — such as were
in common use before the Reformation, and in
a reformed shape reprinted by order of both
Henry VIII. and Elizabeth. But this innocent
book gave great offence to the Puritans, who were
never tired of making grim jokes about Cozen's
Cozening Devotions, as they called it. For this
i ?iS96(H.H.).
304 FAVOURITE HYMNS AND THEIR AUTHORS .
book John Cosin translated the Veni Creator, not
intending it to be sung in Church, but said privately
every morning at nine o'clock, in commemoration
of the hour when God the Holy Ghost came down
upon the Church. Poor Cosin, however, suffered
from his Puritan foes. When the monarchy was
suppressed he lost all his preferments, and had
to live abroad, acting as chaplain to the English
members of Queen Henrietta Maria's household in
Paris. At the Restoration he came back again,
was made first Dean, and then Bishop of Durham,
and died in 1672, at the age of seventy-eight. He
was one of the revisers of the Prayer-book in
1661-2, and thus it came to pass that his version
of the Veni Creator was inserted in the Ordination
Service — a small compensation to the good old man
for the cruel attacks to which he had been subject.
The Veni Creator itself dates back at least to
the ninth century. By some it is ascribed to the
Emperor Charlemagne, which is scarcely possible ;
by others to one of his sons. It has been used at
ordinations all over Europe for nearly nine hundred
years. Cosin's version, though the best known, is
not the most accurate, and is slightly abridged.
The older one, which dates back to Archbishop
Cranmer's time, has the opposite fault of being
unnecessarily lengthened. There is a good version
in Hymns A. & M., No. 347, and another by Bishop
Bickersteth in the Hymnal Companion (1890), No.
252, besides various others. But none of these
come near to Cosin's in majestic simplicity of
devotion.
Far better known even than the Veni Creator,
THOMAS KEN 305
known wherever the English tongue is spoken, are
the Morning and Evening hymns of Thomas Ken —
" the Morning and Evening hymns," as we love to
call them. These are not translations, but of home
growth ; and they keep green the memory of one
Bishop Cosin.
of the holiest and truest sons of the Church of
England. Thomas Ken was born about forty years
later than Cosin — probably in 1637, but the date
is uncertain — at Berkhampstead, in Hertfordshire ;
but his home was in London, where his father was
an attorney. He lost his mother when four years
u
306 FAVOURITE HYMNS AND THEIR AUTHORS
old, and his father when he was fourteen. But his
excellent eldest sister, Anne, was more than a mother
to him, and his boyhood, after he lost his parents,
was spent in her married home, under the care of
herself and her good husband, Izaak Walton, well
known for his Compleat Angler, and his volume of
" Lives " of several of the great Churchmen of the
time. " Meek Walton," as the Christian Year well
calls him, fished in the Lea and sold hosiery in
Fleet Street during the troubled years of the
conflict between King and Parliament, and his
shop became a kind of house of call for many of
the good Churchmen of the day, whose acquaintance
was useful in after life to the boy Ken. In due
time Ken entered at Winchester, where his name
is still shown, carved schoolboy-fashion in the
stonework of the cloisters of the venerable College.
From Winchester he passed to Oxford — first to
Hart Hall (now Hertford College) and then to
New College. Oxford was at that time under
Puritan rule ; but though Ken always did justice
to the religiousness of some of the devouter
Puritans, he never fell in with their views. By the
time of the Restoration he was already well known
as a scholar, and yet more as a man of earnest
piety. For two happy, peaceful years he lived as
Rector of Little Easton, in Essex, and chaplain to
Lord Maynard and his saintly wife. Then honours
which he did not seek came upon him. He first
became Chaplain to the Bishop of Winchester,
Prebendary of the Cathedral, and Fellow of the
College — his own old school. For love of that
school he published, in 1674, his beautiful Manual
THOMAS KEN 3<D/
of Prayers for the use of Winchester scholars. It
is believed that he had already written the " Three
Hymns," for Morning, Evening, Midnight, but they
were not added to the Manual till 1695. They
were altered (perhaps more than once) by Ken
Bishop Ken.
himself before his death ; and this accounts for the
different readings (such as " All praise " for "Glory ")
which appear in different books. For, audaciously
as hymns are altered, Ken's have been generally
respected, though of course much shortened. It
need scarcely be said that they were not originally
308 FAVOURITE HYMNS AND THEIR AUTHORS
meant for singing in church, but to be learnt and
repeated by the Winchester boys at their bedsides.
Tallis's well-known tune, which we sing to ' Glory
to Thee,' is much older than Ken's time. Thomas
Tallis was organist to Elizabeth's Chapel Royal,
and died in 1585.
There is no space to tell at any length the story
of Ken's eventful life. It was his lot to " stand
before kings," and to prove his faithfulness through
evil report and good report. He was chaplain to
Princess Mary at the Hague, and was never liked
by her husband, afterwards William III., whose
anger he incurred by plain speaking about the
immorality of his Court. Charles II. he treated no
less faithfully ; and Charles did not resent his
honesty, but made him Bishop of Bath and Wells
in 1685. He did not long enjoy that perilous
honour. He was one of the famous Seven Bishops
who resisted James II.'s Romanizing schemes in
1688, and were sent to the Tower. But he could
not take the oath to William after he had taken it
to James, and in April, 1691, he was driven from
his See. He was thenceforward homeless, but God
raised up friends for him, and though often in great
poverty, yet his needs were always supplied. He
spent much of his time at Longleat, a splendid
house in Wiltshire, the seat of Lord Weymouth ;
and here, after much suffering, he closed his holy
life, March 19, 1711. His tomb, with its iron
crosier, is still to be seen. He was laid to rest at
sunrise on March 21, carried to his grave by
"twelve poor men."
ISAAC WATTS AND PHILIP
DODDRIDGE
IT is curious that the Puritan tradition of singing
metrical psalms and nothing else in public worship
should have been first broken through by one who
was himself a descendant, both in blood and in
spirit, of the Puritans. Various hymn-writers arose
during the seventeenth century, some of whose
hymns have been lately revived among us — as
John Mason, Samuel Grossman, and, far greater
than both, Richard Baxter. Others, once esteemed,
are now forgotten. George Wither had even ob-
tained James I.'s permission to have his hymns
printed for fifty years at the end of the Prayer-
book ; but not more than one or two of his are
now found in any hymn-books. The real pioneer
of modern English hymn-singing was Isaac Watts.
This good man's grandfather was a sturdy Inde-
pendent of the Cromwellian age. Some say that
he had been one of Oliver's troopers, but it is
known that he sailed with Blake, and perished at
sea. His son fell upon the times which followed
the Restoration, when hard measure was dealt out
to Nonconformists. " He suffered for Noncon-
formity " — that is, he was more than once im-
309
310 FAVOURITE HYMNS AND THEIR AUTHORS
prisoned. In 1683 his son writes, " My father
persecuted and imprisoned for Nonconformity six
months. After that, forced to leave his family and
live privately for two years."
Isaac was the eldest of nine children. The
home of the family was Southampton, where the
father, when not in prison, kept a private school.
It is pleasant to know that young Isaac was taught
by the Rector of All Saints', Southampton, a Mr.
Pinhorne, and that this worthy clergyman took a
great interest in the clever little fellow, and exerted
himself to raise a sum of money for his maintenance
at one of the Universities. But the Church just
then was doubtless looked upon as a " hard step-
dame " by the son of an often imprisoned Dissenter,
and to none but Churchmen could Oxford or
Cambridge open its portals. We may regret, but
we can scarcely wonder, that at sixteen young
Isaac "declared his resolution to cast in his lot
with the Dissenters." He was sent to an academy
kept by a Mr. Rowe — oddly enough, among his
fellow-pupils was one who came to be an Irish
archbishop — and he "joined Mr. Rowe's Church,"
i. e. became a communicant there, two years later.
He was only three years at the academy — perhaps
because his father could not keep him there — and
then spent two years at home, 1694 to 1696.
These were memorable years in the history of
English hymn-singing. We do not know what
was sung at the Southampton chapel — perhaps
Sternhold's psalms. At any rate, young Watts
complained of the sad doggerel which was in vogue.
He was asked — or, it may be, challenged — by his
ISAAC WATTS
father, who was one of the deacons, to attempt
something better. His first attempt was a para-
phrase of Rev. v., ' Behold the glories of the Lamb ; '
and it was indeed " something better" than that
congregation had yet sung. So he went on, and
Isaac Watts.
hymn after hymn followed. In 1706 he published
a small volume of sacred verse, called Horcz Lyricce,
and one year afterwards (July 1707) a volume of
hymns.
Meanwhile, after being two years at Stoke New-
ington as a private tutor, he had been ordained as
312 FAVOURITE HYMNS AND THEIR AUTHORS
the Independent minister of a congregation in
Berry Street in 1702. By this time toleration was
established, and Dissenters were winning their way
to wealth and honour. A certain Sir Thomas
Abney, who was Lord Mayor in 1700, now occu-
pied King James's old hunting lodge at Theobalds
in Hertfordshire. He opened his house to Watts,
who lived under the Abneys' hospitable roof for
six-and-thirty years, in feeble health, but yet
preaching and writing diligently, and gradually
growing in fame and honour. His personal in-
come never exceeded, it is said, ioo/. a-year, not-
withstanding the great popularity of his works,
but a third of this was spent systematically in
charity. His wants were doubtless well supplied
by his good host, and after Sir Thomas's death
by his widow and daughters. He lived to see his
Logic adopted as a text-book in the very Univer-
sity from which his Nonconformity had once ex-
cluded him ; to be honoured and loved by Church-
men like Bishop Wilson of Sodor and Man, and
to receive the degree of D.D. from the Universities
of Edinburgh and Aberdeen. His holy and useful
life came to a peaceful close at Lady Abney's
house at Stoke Newington at the age of seventy-
four, on November 25, 1748. His last resting-place
is in the memorable graveyard of Bunhill Fields,
where lies John Bunyan.
Watts's hymns are of very varying merit. But
it is not the volume of Hymns by which his
influence on the Church is so marked, as that
other which he published in 1719, The Psalms of
David imitated in tJie language of the New Testa-
ISAAC WATTS 313
ment, and applied to the Christian State and
Worship. The right of Christians to adapt the
Psalter thus was fiercely contested in Watts's own
day ; and no doubt his " adaptations " were many
of them forced and far-fetched ; but the principle
has been long established, and to it we owe many
of our best hymns, notably those of Henry Lyte,
Sir Robert Grant, and Sir H. W. Baker. Perhaps
the finest of Watts's Psalms are ' Before Jehovah's
awful throne ' (slightly altered by John Wesley),
' O God, our help in ages past,' and ' Jesus shall
reign where'er the sun.' Among the hymns,
* When I survey the wondrous Cross,' stands higher,
I think, than any other of Watts's. Next to it
comes the beautiful ( There is a land of pure de-
light' (said, strangely enough, to have been sug-
gested by the view across Southampton Water).
Watts is remarkable in another way, as the first
writer of children's hymns. But his " Divine and
Moral Songs " are now being fast forgotten. Their
theology is harsh and narrow, and their versification
dull and not attractive to children.
The popularity of Watts's hymns as a whole was
not only maintained, but increased till nearly the
middle of the present century ; and even now, not
the Congregational hymn-book alone, but countless
other collections, are largely indebted to him. He
has had many imitators — few of them who copied
his excellences, many his defects. If the ancient
hymnists may be called singers of the Incarnation,
the Wesleyans of the spiritual life, and modern
Church poets of the Kingdom of God, then Watts
and his school may be classified as especially
3 14 FAVOURITE HYMNS AND THEIR AUTHORS
singers of the Atonement. ' The glories of the
Lamb ' are the theme not only of his earliest
hymn, but of hundreds of those which follow. It
is impossible to enumerate all the writers of this
school, which in later times may be considered as
Philip Doddridge.
continued by James Montgomery, and Thomas
Kelly, who has been called a " fervid Irish Watts."
Philip Doddridge, Watts' s closest follower and
personal friend, was born June 26, 1702. Like
Watts, he was offered the means of education at
either University, and, like Watts, he declined the
PHILIP DODDRIDGE 315
offer on religious grounds. He became at first
an Independent, but afterwards a Presbyterian
minister, and after some vicissitudes of fortune he
settled at Northampton, where he had both a chapel
and also an academy for the training of Dissenting
ministers. His hymns were chiefly written to be
sung after his sermons. None of them were col-
lected till after his death, on October 26, 1751. His
best-known hymns are ' Hark, the glad sound ! the
Saviour comes/ ' High let us swell our tuneful
notes/ and ' My God, and is Thy table spread ? '
It has been truly said that none of them are so
good as Watts's best, and none so bad as Watts's
worst. He had better taste upon the whole than
Watts, and less fervour. His Rise and Progress
of Religion in the Soul occupied in the estimation
of the devout Evangelicals of the early part of
the century very much the place which Goulburn's
Thoughts on Personal Religion has done among
devout Anglicans of our own time. But it was
never in true harmony with Church doctrine, and
the Dissenters as well as the Church have in great
measure lost touch with it. His hold of funda-
mental doctrine was never very firm, and many of
his pupils and followers drifted into Unitarianism.
THE WESLEYS AND TOPLADY
ON October 14, 1735, a little party embarked at
Gravesend for the new colony of Georgia. The
head and founder of the colony was Mr. (afterwards
General) Oglethorpe, an excellent man and devout
Churchman, who earnestly desired to supply the
new colony from the first with Church privileges.
The clergyman selected and sent out by S. P. G.
was a Fellow of Lincoln College, Oxford, already
known as the master-spirit of a new religious
movement in his University, now known to all
time as John Wesley. With him, acting as Mr.
Oglethorpe's private secretary, was his younger
brother, Charles, a Westminster student of Christ
Church, Oxford, and an ardent sympathizer with
his brother John. John was at this time thirty-
two years old, having been born June 17, 1703.
Charles was five years younger, and not yet in
Holy Orders.
The voyage then begun is memorable, not only
for its influence on the career of the great founder
of Methodism, and so upon the whole subsequent
history of religion in England and America, but
in particular as a turning-point in the history of
English hymnody, which is our present subject.
316
THE WESLEYS AND TOPLADY 317
For on board the same vessel was a party of
twenty-six Germans, members of the community
called the " United Brethren," or Moravians, with
whom the Wesleys and their two companions,
Ingham and Delamotte, soon became friendly.
John Wesley's impressible nature was especially
touched by the bright faith and humble, cheerful
piety of these good people, who sang their beloved
Lutheran hymns day by day through the most
tempestuous weather. It was the first time that
Anglicans and Lutherans, singers of psalms and
singers of hymns, had worshipped and travelled
together in familiar intercourse ; and one of the
results of their fellowship undoubtedly was the
large extent to which hymn-singing entered into
the devotions of the future Methodist Societies.
Neither of the brothers stayed long in America.
Charles returned to England in 1736, John two
years later. Then it was that their great systematic
Evangelistic work was brought into full action,
and the " Societies " were rapidly formed all over
the country. Simultaneously with this began the
long series of their hymn-books. The earliest
was a Collection of Psalms and Hymns by John
Wesley, in 1738, largely taken from Watts and
George Herbert, but also containing some trans-
lations of German hymns by Wesley himself. In
1739 appeared Hymns and Sacred Poems, which
were enlarged in 1740 and 1742, and supplemented
by two additional volumes in 1749. It was in this
book that Charles Wesley's great powers as a
hymn-writer first showed themselves. The 1739
edition contains his five great festival hymns,
318 FAVOURITE HYMNS AND TltElR AUTHORS
beginning with that for Christmas, ' Hark how all
the welkin rings ! ' afterwards unadvisedly altered
by some one else to ' Hark, the herald angels sing ! '
and followed by those for Epiphany, Easter, and
Ascension, with a less-known and inferior one for
Whit-sunday. The next year appeared ' Christ,
Whose glory fills the skies ; ' ' Jesu, lover of my
soul ; ' * Depth of mercy ; ' with others less known
but not less striking. For a time the two brothers
published their verse jointly, and it is not always
easy to distinguish their work ; but all the trans-
lations of German hymns are believed to be by
John ; and those mentioned above, with many
others, have the unmistakable character of Charles's
acknowledged hymns. In 1745 appeared the
remarkable volume of Hymns on the Lord's
Supper, with the names of both brothers on the
title-page; but the hymns are said by Mr. Miller
to be all Charles's. The magnificent ' Ye servants
of God, your Master proclaim ' (unhappily excluded
from Hymns Ancient and Modern}, was written in
1774, among Hymns for a time of trouble during
the savage persecution of the Methodists. The
Hymns of Intercession for all Mankind, published
in 1758, contains that which is perhaps the most
widely known, though not the best of the Wesleyan
hymns — ' Lo ! He comes, with clouds descending.'
But this is a recast by Charles Wesley of one
published by John Cennick, one of the early
preachers, in a Dublin hymn-book, some years
earlier. Cennick's hymn is poor stuff compared
to that into which Wesley recast it, putting into it
at once fire and tunefulness.
THE WESLEYS AND tOPLADY 319
The separate hymn-books of the Wesleys are
nearly forty in number, varying from four or five
special hymns, to the Hymns and Select Passages
of Scripture, which number 2145. Besides this,
Charles Wesley left behind him a version of the
Psalms, nearly complete, and many MS. hymns.
The edition published by the Conference in 1869
comprises thirteen large volumes. No English
hymn-writer approaches him in copiousness. Of
course, in so vast a collection there must be many
repetitions, and many pieces that we no longer
remember or care for ; but yet it is only doing
justice to these famous men to say that the depth
of spirituality, the reverent tone, and the clear
grasp of truth which as a whole the hymns exhibit
is truly marvellous.
As time went on, the hymn-writing passed
almost entirely from the hands of John Wesley
into those of the younger brother. In the selection
which the brothers left behind them for use
throughout the Wesleyan congregations, Mr. Kirk
estimates that out of 771 hymns by various authors
626 are by Charles, and only 33 by John Wesley.
The best of these last are his translations from the
German, the two first being, ' Lo ! God is here, let
us adore/ and ' Thou hidden love of God,' both by
the saintly mystic, Gerhard Tersteegen.
Charles Wesley, after his marriage in 1749, gave
up, to a great extent, itinerant preaching, and
ministered chiefly in Bristol and in London. The
brothers were closely united in affection to the
last ; but as time went on, Charles shrunk from
some of his brother's ecclesiastical irregularities,
320 FAVOURITE HYMNS AND THEIR AUTHORS
and clung more closely than ever to the Church of
England. He died on March 29, 1788, and it is
said that by his own request the pall was borne at
his funeral, at St. Pancras Church, by six clergy-
men. John Wesley lived till 1791.
As might be expected, Wesleyan hymn-writing
was by no means confined to the two brothers.
Many fine hymns were written by their fellow-
labourers and sympathizers. Thus, 'All hail the
power of Jesus' Name/ is by Edward Perronet ;
' The God of Abraham praise,' by Thomas Olivers ;
' Hail, Thou once despised Jesus,' by Henry Bake-
well ; ' Children of the Heavenly King,' by John
Cennick ; ' Sweet the moments, rich in blessing,' is
a recast from James Allen, by the Hon. Walter
Shirley. Each of these was connected more or
less with the Wesleys, though Allen was a follower
of Ingham, who had seceded from them, and
Shirley was the leading spirit of the Countess of
Huntingdon's " Connection," which was opposed
to Wesley.
Many of these good men, it must be owned,
were bitter controversialists, and the Calvinist
controversy, as time went on, divided those who in
all essential matters were of one heart and one
soul. But the hymn which of all English hymns is
perhaps best known and loved, which is sung in
all languages, which has been faltered by thousands
of dying lips, which is for almost every one con-
nected with some dear memory, came from a pen
which was never weary of pouring contempt and
scorn upon the Wesleys and all that they taught.
That Bishop Bonner should have written the
THE WESLEYS AND TOPLADY 321
Homily on Charity is scarcely more wonderful than
that * Rock of Ages ' should have been the work
of Augustus Montague Toplady.
Yet, happily, Toplady's libels on the Wesleys
have been long forgotten, and we need only think
of him as a self-denying, warm-hearted Christian
and a zealous evangelist. He was the son of an
officer who was killed while his child was a baby.
From his Irish mother he inherited his warmth of
temperament, and perhaps his pugnacity. Born
in 1740, and first seriously impressed at fifteen, he
became in his eighteenth year an earnest Christian,
and an extreme, uncompromising Calvinist. In
1762 he was ordained, and after being for a short
time at Blagdon, in the Mendips, the scene of
Hannah More's religious work at a later date, he
became in 1768 Vicar of Broad Hembury, near
Exeter. But already the seeds of consumption
were in his feeble frame, and he resigned his
benefice and went to London to die. Yet he
made a gallant fight against death, writing and
preaching almost to the last. On his arrival in
London he became editor of the Gospel Magazine^
the only religious periodical in England, which, after
a hundred and fifteen years, still survives under its
old name. In that magazine for March, 1776, he
inserted ' Rock of Ages, cleft for me,' with the title
(itself a glance at Wesleyan notions of perfecti-
bility), ' A Living and Dying Prayer for the Holiest
Believer in the World.' This great hymn, by a
strange irony of fate, has been attributed to Charles
Wesley, just as Wesley's ' Christ, whose glory fills
the skies,' has on the other hand been printed
x
322 FAVOURITE HYMNS AND THEIR AUTHORS
among Toplady's works. Indeed, either hymn
might have been written by either man. Toplady
has written many other hymns, among others a
beautiful evening hymn from which a selection,
' Inspirer and Hearer of prayer,' is dear to many
who use Bishop Bickersteth's Hymnal Companion.
Almost simultaneously with 'Rock of Ages/ he
wrote and gave to Lady Huntingdon another
which, barring one or two blemishes, I venture to
think scarcely surpassed as a dying man's last
utterance by ' Abide with me ' itself — the wonderful
and heavenly-minded * When languor and disease
invade.' The light of God must have been already
upon the face of one who could thus write. He
died in 1778. Charles Wesley and he both rest
under the roar and dust of the London streets ;
but both are together now "where beyond these
voices there is peace."
WILLIAM COWPER AND JOHN
NEWTON
THE last quarter of the eighteenth century
brought a new and powerful tributary to the ever-
broadening stream of English hymnody — a tribu-
tary remarkable in several ways. It was the
unaided work of two members of the Church of
England, a clergyman and a layman, living in a
small country town, unconnected with either the
Wesleyan or the rival Calvinist organization ; and
it brought to the work of hymn-writing the cultiva-
tion and taste of an educated man of letters on the
one hand, and the spiritual fervour on the other of
a man whose religious history was very remarkable,
and whose character was singularly powerful. Its
great success, therefore, is not wonderful. There
is no other book of hymns, the work of two men
only, from which so large a proportion of material
has passed into the Church's permanent store of
sacred song. In the Hundred Best Hymns of
the Religious Tract Society, the number selected
from the 347 Olney Hymns is exactly the same
as that from the thousands of hymns of the
two Wesleys and the 750 psalms and hymns of
Isaac Watts.
323
324 FAVOURITE HYMNS AND THEIR AUTHORS
Each of the two writers, as I have hinted, brought
his own special qualifications to his task. William
Cowper's bright, pure, and genial life was over-
clouded by the heaviest of all trials. He was born
November 26, 1731, at the now-demolished par-
sonage of Berkhamsted, where his father, a son of
the famous judge, Spencer Cowper, was rector.
At six years old he lost his mother. My readers
are all familiar with his infinitely pathetic lines on
her picture. He was educated at Westminster,
which he left at eighteen to live with an uncle, and
read for the bar. In 1748 he entered the Middle
Temple, and was called six years later. Till 1763
he lived the usual life of a literary young Templar,
not troubling himself much about briefs, but
writing, like Pendennis, for the magazines, and
making love to his beautiful cousin Theodora.
But in that year came the crisis 'of his life. He
had been promised a clerkship in the House of
Lords, which would have placed him in easy cir-
cumstances for life. But the right of appointment
was disputed, and Cowper was told he would have
to contest it. The shock unnerved him, and
brought on an attack of insanity. All hope of
his marriage was over ; he found himself poor
for life, and in despair he attempted suicide. In
December 1763 he was placed in a private asylum,
kept by an excellent man, a Doctor Cotton, from
whence he emerged temporarily restored to reason
and with a heart subdued and surrendered to God.
He became a boarder in the family of a Mr. Unwin,
at Huntingdon, and on his death removed to
Olney, in Buckinghamshire, to be tended and
WILLIAM COWPER AND JOHN NEWTON 325
watched over for thirty years by his widow, Mary
Unwin. At Olney he fell in with the singular man
who held the curacy of the parish, John Newton,
and the two became very intimate friends.
John Newton's early life might form the ground-
work of a story by Defoe, but that it transcends
all fiction. He was born in London in 1725. His
mother was a pious Dissenter, his father a sea-
captain, a stern, silent man, who had been educated
in a Jesuit college in Spain. After only two years'
schooling, the captain took his boy at eleven years
of age on board his ship, and at eighteen John
Newton was seized by a press-gang, and sent on
board a man-of-war at the Nore. His father was
able to make interest, and he was made a midship-
man. But he had now become utterly reckless,
attempted to desert, and was brought back, and
once more sent before the mast. At Madeira he
managed to get himself exchanged into a merchant
vessel, landed at Sierra Leone, and took service
with a planter, who treated him with savage cruelty.
In 1747 he contrived to escape, and, after strange
vicissitudes, became first the mate, and then the
captain of a slave ship. Hitherto he had lived a
life of profaneness and dissipation, he had lost all
faith and all hope ; but one good influence only
remained — his boy-love for his cousin, Mary
Catlett. He had first met her in Kent when he
was eighteen arid she fourteen, and through all the
terrible years which followed his heart was true to
her, and in his worst outbursts of vice he was ever
" faithful to his future wife." In 1748, on a voyage
home from the Brazilian coast, he was awakened
326 FAVOURITE HYMNS AND THEIR AUTHORS
to a sense of sin by reading the Imitation of Christ,
and his impressions were deepened by a provi-
dential deliverance from foundering at sea almost
immediately afterwards. At last, in 1750, he was
married to his early and only love. For six years
longer he followed his profession, the long hours of
the voyages giving him ample time to study the
Bible and the classics, and he began to think
seriously of giving up the sea and seeking ordina-
tion. But Georgian Bishops were — perhaps par-
donably— shy of a man with such strange antece-
dents. From Archbishop Gilbert he received " the
softest refusal imaginable." He was tempted to
become a dissenting minister, but his Mary, always
his good angel, kept him steadfast to the Church.
At last Lord Dartmouth (Cowper's " one who
wears a coronet and prays "), in whose gift was the
living of Olney, made the absentee Rector keep a
curate, and persuaded Bishop Green of Lincoln to
ordain John Newton and license him to Olney.
The strange pair, the rough and homely sailor and
the gentle, heart-broken Templar, settled down
together to work as clergyman and lay helper in
the long-neglected town. They worked hard and
earnestly — too hard, probably, for Cowper's brain
and nerves ; and one fruit of their work was the
hymns, which, from time to time, were written as
occasion served. Thus Cowper wrote 'Jesus,
where'er Thy people meet/ for the opening of
what we should now call a Mission Room. Other
hymns were written by Newton for his annual
sermon to young people on New-year's Day. At
last they determined to collect and print their
WILLIAM COWPER AND JOHN NEWTON 327
hymns, arranging them in three books, the first on
select passages of Holy Scripture, the second
miscellaneous and occasional, the third on the
spiritual life. The progress of the work was inter-
rupted by a second attack of Cowper's insanity in
1773. The last hymn he wrote was the wonderful
* God moves in a mysterious way,' composed
during a country walk just as he felt his brain
giving way, and the " clouds " he " so much
dreaded " returning over his spirit. For three
years he kept silence, but he . recovered his
reason at length, and his charming poems were
written and published at intervals during the rest
of his life, which was cheered by the constant
attentions of Mrs. Unwin, and by the pleasant
society of friends he had made in the neighbour-
hood. His cousin, Lady Hesketh, Theodora's
sister, sought him out, and though his lost love
never wrote to him, yet the two combined in many
ways to make his declining years easier. He
never, however, wrote a hymn or any devotional
verse again, and after a third attack of insanity in
1787, never spoke on religious subjects. He died
April 25, 1800, still under the delusion, shadowed
forth in his last poem, that he was a " Castaway."
The Olney Hymns were published in 1779.
Those written by Cowper are marked by the initial
C. They are, as might be expected, more tuneful
and more tender than Newton's. ' Oh for a closer
walk with God ! ' ' Hark, my soul ! it is the Lord,'
' There is a fountain filled with Blood,' ' Heal us,
Emmanuel,' ( God moves in a mysterious way/ are
among the best known of his ; and each one has
328 FAVOURITE HYMNS AND THEIR AUTHORS
its own spiritual beauty and power to waken the
echoes of the heart. John Newton's have a strength
and vitality of their own ; his most popular is per-
haps the lovely ' How sweet the Name of Jesus
sounds ! ' a reminiscence, but by no means, as it
has been called, a version, of St. Bernard's famous
rhythm. Next to this is the fine hymn founded on
Psalm Ixxxvii., 'Glorious things of thee are
spoken.' Several others will occur to my readers,
probably as being heard at home rather than sung
in church.
Newton and Cowper saw little of one another
after the hymns were printed. In 1779 John
Thornton, the large-hearted philanthropist, father
of a noble succession of generous, religious men,
who had allowed John Newton ioo/. a-year for
chanties during his tenure of the Olney curacy,
presented him to a city living, St. Mary Woolnoth,
the twin towers of which are so conspicuous at the
entrance of Lombard Street. Here he preached
and worked till the close of his life. He published
many books, but was most of all employed as a
spiritual director, and had a great influence in
giving to the early Evangelical school its robust
and practical piety. In 1790 his beloved " Mary "
was taken from him ; but, broken-hearted though
he was, he worked on cheerfully and bravely till
he joined her in 1807, seven years after his former
colleague had passed through the clouds for ever.
REGINALD HEBER AND HENRY HART
MILMAN
THROUGHOUT the closing years of the last
century, and for the first ten years of the nine-
teenth, the many hymns which were written,
whether by Churchmen or Nonconformists, were
entirely disconnected with the formularies of the
Church of England. Even in the Olney hymns
none of the great festivals — not even Christmas
and Easter — were provided for ; a few hymns
by Wesley and Doddridge, with Nahum Tate's
paraphrases, appended to the New Version of
Psalms, were all that Churchmen could find to
sing in connection with the most jubilant services
of the Christian year. But in the month of
October iSn there appeared the first four of a
series of hymns, intended to supply this defect,
the first instalment of a small but very remarkable
contribution to hymnody, based avowedly on the
lines of the Book of Common Prayer. These
hymns were sent to a magazine called the Christian
Observer, at that time edited by Zachary Macaulay,
the father of Lord Macaulay, which had been
established, and flourished for many years, as the
organ of the Evangelical School in the Church of
329
330 FAVOURITE HYMNS AND THEIR AUTHORS
England, which it represented with great ability,
moderation, and earnestness. The hymns, of
which only six more were published at that time,
bore the initials D. R., being the final letters of a
name which ever will be memorable in the Church
of England, the name of Reginald Heber.
Reginald Heber represents the highest Christian
culture in England of the beginning of the century.
He was of a good Yorkshire family, and his father,
a former fellow and tutor of Brasenose, had in-
herited from his mother a good estate in Shrop-
shire, including the Rectory of Hodnet. He held
this with the Rectory of Malpas, in Cheshire,
when his son Reginald was born, April 21, 1783.
The room in which the future poet-bishop was
born is still preserved in the beautiful old " Higher
Rectory," and the font in which he was baptized is
pointed out in St. Chad's Church, Shrewsbury, to
which it was transferred from Malpas many years
ago. The living of Malpas has the distinction of
being held by two rectors, and of possessing an
upper and lower house of residence. The former
of these, Heber's home in childhood, is an ideal
country rectory, with its beautiful " Parson's walk "
overlooking the wide valley of the Dee and the
picturesque range of the Yale of Clwyd mountains.
Reginald was the eldest son of his father's second
marriage. His half brother, Richard Heber, be-
came noted as the greatest book collector in the
world, and is said to have left behind him nearly
500,000 volumes, gathered in eight great collections
in London, Paris, Rome, and various towns on the
Continent.
REGINALD HEBER
331
Reginald, after being educated at the neighbour-
ing Grammar School of Whitchurch, was sent in
Reginald Heber,
Bishop of Calcutta.
1800 to his father's College of Brasenose. It may
almost be said that he took Oxford by storm.
Never did a young man make distinguished
332 FAVOURITE HYMNS AND THEIR AUTHORS
friends more rapidly ; and he never lost a friend
save by death. All who knew him loved him.
In 1803, m the second year of his undergraduate-
ship, he won the prize for English verse (not the
" Newdigate ") by his famous poem of Palestine.
Walter Scott sat in his rooms and criticized it ;
but Scott was a family friend, and had dedicated a
canto of Marmion to Heber's brother. Southey,
the two Hares, J. J. Blunt, Henry Milman, all
were among his admirers. His prize poem was
recited before an immense audience in the Theatre
at the Duke of Wellington's installation as
Chancellor. In 1805 he was elected Fellow of
All Souls. After two years of continental travel
with John Thornton he came back to England,
was ordained, and instituted at once to the family
living of Hodnet, on the edge of the great park
at Hawkstone. The same year, 1807, saw his
marriage to Amelia Shipley, daughter of the Dean
of St. Asaph.
Of his happy life at Hodnet a most fascinating
picture has been drawn in a well-known book of
recent times, Memorials of a Quiet Life. Perhaps
the only " bitter drop " in his cup arose from the
eccentric religionism of his neighbour, the famous
Rowland Hill, younger son of the great baronet of
Hawkstone, a man full of loving earnestness, but
born to set at defiance all rules and conventions of
Church order and discipline. But Heber's heart
was large enough to endure what his judgment
disapproved.
It was while at Hodnet that Heber began hymn-
writing. Why he did not continue the course he
REGINALD HEBER 333
began in 1811 we do not know ; but the project of
a Church hymn-book was never absent from his
mind thenceforth to the end. His great diligence
as a parish priest still left him time for various
literary activities. He joined with Southey and
J. J. Blunt in writing for the Quarterly Review ;
he edited the works of Jeremy Taylor, prefacing
them with a delightful life ; he was made Bamp-
ton Lecturer in 1815; and in 1822 Preacher of
Lincoln's Inn. He had previously been made
Prebendary of St. Asaph, of which his father-in-
law was Dean. Staying with Dean Shipley at his
vicarage at Wrexham, he wrote for Whit-sunday,
1819, the famous hymn, 'From Greenland's icy
mountains,' to be sung before a sermon for S. P. G.
Heber's appointment as Preacher of Lincoln's
Inn marked him out clearly as one who might one
day be appointed to a bishopric. But the call
which came to him at the close of that year 1822
was an unexpected one to himself and his friends.
It was to succeed Bishop Middleton in the see of
Calcutta. It was a tremendous charge ; for at that
time there was no other Bishop of the English
Church in the eastern hemisphere. Not only all
India with Ceylon, but even Australia, was sup-
posed to be under his jurisdiction. To some of
his friends it seemed like a call to martyrdom ; all
felt that it meant heroic sacrifice. He accepted it
as what it was — God's will. Gradually his faith
had been growing clearer, his saintliness deeper,
though his bright wit and keen enjoyment of life
were unchanged. From the hill above Hodnet he
gazed upon the quaint, beloved tower with many
334 FAVOURITE HYMNS AND THEIR AUTHORS
tears, and then turned his back upon it for ever.
He won all hearts in India as he had done in
England. He completed a long and laborious
visitation tour in 1825. Then in the spring of
1826 he began a second. He reached Trichi-
nopoly on Saturday, April I. On the Sunday and
Monday his day was filled up with confirmations,
preachings, and all the exhausting work which a
colonial Bishop finds ready to his hands wherever
he goes. At last on the Monday afternoon he
was able to take some rest. It proved to be
eternal rest. He was found dead in a warm bath
that evening, having apparently fainted.
In 1827 his widow published all that was com-
plete of the Hymns adapted to the weekly Church
Service of tJie Year, containing various additions
to the tentative volume which Heber himself had
published in 1812. The hymns were evidently
meant to be gathered from various sources — Jeremy
Taylor, Drummond of Hawthornden, Dryden,
Addison, Charles Wesley, Cowper, are all laid
under contribution. But his principal coadjutor
was Henry Hart Milman, the son of a London
physician, whose career had in some respects been
a curious parallel to Heber's own. He came up
to Brasenose from Eton about ten years after
Heber; like Heber, he rose into fame by a striking
prize poem, the " Apollo Belvidere ; " like him, he
became Bampton Lecturer. But he soon developed
into the eminent historian whom we all remember,
and died, beloved and honoured, as Dean of St.
Pauls, 1868.
Heber's finest hymn is undoubtedly that for
HENRY HART MILMAN 335
Trinity Sunday, 'Holy, holy, holy, Lord God
Almighty.' As a hymn of direct adoration it
Henry Hart Milman,
Dean of St Pauls.
stands in the front rank of English hymns. One
speaks with more hesitation of two others, 'The
Son of God goes forth to war,' and * Brightest and
336 FAVOURITE HYMNS AND THEIR AUTHORS
best of the sons of the morning/ both of them
open to serious criticism, especially the latter, with
its somewhat sentimental prettiness. But Heber
is so tuneful, that we too often overlook his
deficiencies. I cannot help owning that I think
some of his less-known hymns among his best,
such as his very first, * Hosanna to the Living Lord,'
' Lord of mercy and of might,' ' Creator of the
rolling flood/ the two very beautiful Holy Com-
munion hymns, ' Forth from the dark and stormy
sky/ and ' Bread of the world in mercy broken/
and the Miltonic hymn for Michaelmas,' O Captain
of God's host' (except for its curious confusion
between our Lord and St. Michael).
Of Milman's hymns the most popular are c Ride
on, ride on in majesty/ and * When our heads are
bowed with woe/ the latter singularly beautiful.
( O help us, Lord, each hour of need ' is an ex-
cellent hymn on the Syrophenician woman (the
hymns were originally meant to explain the Gospel
for the day), but the special verses referring to her
are too often omitted.
JAMES MONTGOMERY
IT was the fashion thirty or forty years ago to
speak of James Montgomery as the Cowper of the
nineteenth century. Each was a literary man ;
each published several volumes of poems ; each
had a vein of melancholy. But Montgomery's was
only quiet and sentimental melancholy ; his poems
are nearly forgotten, and even in this day of re-
prints no one will resuscitate the "Wanderer in
Switzerland," or the " Pelican Island." Comparisons
of this kind do injustice to the weaker man. Good
James Montgomery was not a genius ; but he was
a hard-working literary man, a devout and simple-
minded Christian, a tasteful versifier, and a man
who did very great services to English hymnody.
He was our first hymnologist ; the first Englishman
who collected and criticized hymns, and who made
people that had lost all recollection of ancient
models understand something of what a hymn
meant, and what it ought to be.
His gentle, useful life ought not to be forgotten.
His father was a Moravian minister in the little
town of Irvine, in Ayrshire, known to us of the
present day by its delightful poet-preacher, William
Robertson. There James was born, November 4,
337 Y
338 FAVOURITE HYMNS AND THEIR AUTHORS
1771. While quite a child he was sent to school
at Fulneck, the Moravian settlement, then recently
founded in Yorkshire, on the high ground above
the Aire valley, between Leeds and Bradford.
Here, no doubt, he was trained in the " Children's
House," under kindly and firm, but strict discipline.
His father and mother, meanwhile, were sent by
the Society as missionaries to the West Indies ;
there they both died, and little James never saw
them again. When the time came for him to leave
Fulneck, he felt no inclination for the Moravian
ministry, for which he had been designed, but
settled down as a small shopkeeper in the Calder
Valley, at Mirfield, between Huddersfield and
Dewsbury. In the intervals of business he " cul-
tivated the muse," and, hardy Scotchman that he
was, trudged up to town with a wallet full of
verses, which, alas ! the hard-hearted publishers
refused.
From Mirfield he removed to Wath, near Shef-
field, and in 1792 to Sheffield itself, his home till
death. Two years after this the work of his life
opened out for him. He was assistant in the shop
of a Mr. Gales, printer, bookseller, and auctioneer.
Mr. Gales was the editor and proprietor of a paper
then called the Sheffield Register, an organ of very
pronounced opposition politics, on which the
Government of the day looked with small favour.
Poor Mr. Gales was threatened with prosecution
for some article a little too strong in its reflections
on the Ministry ; he went into hiding, and his
assistant James, at the age of twenty-three, took
his place in the editorial chair. His time was
JAMES MONTGOMERY
339
come. He changed the name of the paper from
the Sheffield Register 'to the Sheffield Iris (not per-
haps without thinking of the bow of hope which he
saw in the clouded sky of his party), and made the
paper a really powerful organ of Yorkshire liberal-
ism in things political and ecclesiastical. He was
James Montgomery.
twice prosecuted (once for an ode on the Bastille
in his "Poets' Corner"), and each time condemned
to a short term of imprisonment. But his paper
grew and throve and became a power. It was
always honestly and well conducted, with a high
tone of morality. And, hard-worked as he was,
340 FAVOURITE HYMNS AND THEIR AUTHORS
Montgomery beguiled his time with many volumes
of verse, which found at last not only publishers
but readers, and kindly or unkindly reviewers.
The Whigs of the Edinburgh condescended to
laugh at him ; so the Tory Blackwood cried him
up, Dissenter and Liberal though he was. Pro-
fessor Wilson praised the " Pelican Island " (which
nobody would now guess to mean Australia), and
even Byron called his " Missionary " *' very pretty."
Up to the mature age of forty-three, Montgomery,
though always a thoughtful and religiously disposed
man, had not attached himself to any denomination.
He was for years perplexed by doubts and diffi-
culties in the way of believing. But at length the.
sky cleared for him. His father had been a disciple
of Cennick, the friend of the Wesleys, and it is said
that a volume of Cennick's sermons was made the
means of a change in James's faith. He now
became a member of the Wesleyan Society for a
time, and began to take great interest in sacred
poetry and hymns.
In 1817 there came to St. Paul's Church, Shef-
field, an Evangelical clergyman from Staffordshire,
the Rev. Thomas Cotterill, who brought with him
a hymn-book which he had compiled for his former
congregation, and which he proceeded to enlarge
and adapt for his new charge. But orthodox
Sheffield rose in arms, and dragged Mr. Cotterill
and his book into the Consistory Court at York.
Archbishop Vernon Harcourt undertook to mediate,
and the Wesleyan editor of the /ra joined himself
with Mr. Cotterill in the preparation of a hymnal
which the Archbishop not only criticized and
JAMES MONTGOMERY 341
revised but actually supplemented with hymns of
his own selecting ; a curious contrast to his brother
Primate's discouragement of Heber. Montgomery
confessed that he and Mr. Cotterill " clipped, inter-
lined, and remodelled hymns of all sorts." Mean-
while, hymns were beginning to flow freely from
Montgomery's facile pen. In 1822 he printed a
version of some fifty-six of the Psalms, called Songs
of Z ion, and in 1825 a far more important work,
the Christian Psalmist. This was the first really
critical selection of English hymns, and the intro-
ductory essay is a valuable and interesting histori-
cal notice of the work which our hymn-writers had
by that time done. Montgomery showed a very
clear notion of what our hymns should be, and of
the leading defects and vices of existing hymns.
He added to the volume a certain number of his
own, written at various times. Among these was
' Angels from the realms of glory,' written for
Cotterill's book, and the remarkable one, * Prayer
is the soul's sincere desire,' written for Mr. Bicker-
steth. The fine paraphrase of the /2nd Psalm,
' Hail to the Lord's Anointed,' was written a little
earlier, at Christmas 1821, and is said to have
been repeated by Montgomery at the close of a
speech for the Wesleyan Missionary Society at
Liverpool.
From that time forward, Montgomery's pen was
very frequently employed upon hymns for special
occasions, school anniversaries, charity sermons,
stone-layings, and openings of various kinds. He
wrote many fugitive pieces also, some of which
were collected in the Poet's Portfolio, 1835,
342 FAVOURITE HYMNS AND THEIR AUTHORS
there appeared a hymn which of late years has
become remarkably popular, 'For ever with the
Lord/ not, in my judgment, one of his best. In
1853 he collected all his own hymns, amounting to
355, in one volume.
For many years before his death Montgomery
had become a communicant of the Church of Eng-
land, worshipping regularly at St. George's Church,
Sheffield, to the incumbent of which, Mr. Mercer,
a zealous hymnologist and compiler, like himself,
he was warmly attached. His house, the Mount,
at Sheffield, was often visited by admiring strangers.
He never married. He fell asleep at the age of
eighty-two, April 30, 1854.
James Montgomery can scarcely perhaps be
spoken of as the author of any famous hymn.
Some have even denied him (very unjustly) the
true hymnic power. His hymns often disappoint
one, and perhaps no hymn-writer has suffered more
from being over-praised. But on the other hand
he is always reverent and sincere ; his rhythm
never jars upon the ear, and some of his more
directly devotional hymns are really noble. Besides
those already specified, I may mention as instances
of true and elevating acts of worship, ' O Spirit of
the Living God/ ' Pour down Thy Spirit from on
high/ and 'Lord, teach us how to pray aright.'
To have written but these three would be to have
earned a true place among the singers of the
Universal Church.
I cannot leave Montgomery without referring to
his friend and contemporary, Josiah Conder, born
eighteen years later, and dying a year after Mont-
JAMES MONTGOMERY 343
gomery. Conder was a bookseller's son in the
city ; like Montgomery, he edited for many years
a Liberal and Dissenting newspaper ; like him,
outside of the political arena, he was a gentle and
saintly man. He was among those deputed to
compile the New Congregational Hymn-book when
the Independents had outgrown Watts, and the
lion's share of the work fell to him. He has written
many good hymns, but to us Church people he will
always be known by his lovely hymn for Holy
Communion, * Bread of Heaven, on Thee we feed,'
a hymn which might have been written by Bona-
ventura ; and a remarkable instance of the power
which deep and true devotion and living faith have
to lift a man above the level of his traditional or
intellectual belief, and open to his inward eye the
mysteries of the Kingdom of God.
HENRY FRANCIS LYTE
OF all the multitudinous hymns of the last fifty
years, in which the Church of England has been
so fruitful, I think it may be said without hesi-
tation that the most widely diffused and most
generally loved is ' Abide with me.' In Mr. King's
Anglican Hynmology\\. stands fifth in the first rank
of hymns, immediately next to ' Rock of Ages.'
In the Hundred Best Hymns of the Religious
Tract Society (the result of a large plebiscite of
subscribers to the Sunday at Home] it actually
stands second only to ' Rock of Ages.' Mr. King's
classification is based on a comparison of hymn-
books, a rough but somewhat misleading test. At
any rate there can be no doubt that this great
hymn has already taken its place among the
choicest devotional treasures of the Christian
Church.
The life of its author was a singularly quiet and
uneventful one. Henry Francis Lyte, the son of
an officer of a good Somersetshire family, was
born on the Border, at or near Kelso, June i,
1793. He lost his father while a mere child, and
spent his youth in Ireland, first at school near
Enniskillen, and then at Trinity College, Dublin,
344
HENRY FRANCIS LYTE 345
which he entered in 1809, winning a scholarship
and three prize poems. His contemporary (ma-
triculated in the same year) was the gifted Charles
Wolfe, the author of the famous verses on "The
Burial of Sir John Moore," and it would be in-
teresting to know if two men so much alike in
their tastes and sympathies ever became friends.
Lyte's friends wished him to adopt the medical
profession, but he determined upon taking Holy
Orders. He was appointed in 181 5 l to a curacy in
the county of Wexford, but soon resigned it, and
for a while took pupils. Then came the great
spiritual change of his life. A clerical neighbour
was taken ill, and sent for Henry Lyte to visit
him. On his sick-bed he had been awakened to
a deeper interest in things eternal, and a clearer
view of the leading truths of the Gospel than
before. The two friends read and prayed and
communed much together, and Henry Lyte's own
eyes were opened to the realization of the truths
which were now the support and comfort of his
dying friend. Soon Lyte was left with the care
of the widow and family of his friend, and the
arrangement of their concerns upon his hands.
This trust involved him in long-continued anxiety,
and probably contributed, with the mental and
spiritual conflicts through which he had passed, to
leave behind permanent delicacy of health. He
was unable for a time to take any clerical work,
but at length accepted a lectureship at Marazion,
in Cornwall, where he was happily married to the
1 If this is correct, and Dr. Julian corroborates it, he could
only have been twenty-two when ordained Deacon. — H. H,
346 FAVOURITE HYMNS AND THEIR AUTHORS
daughter of a clergyman who had some property
in the north of Ireland.
He lived for a time at Lymington, in Hampshire,
and afterwards at Dittisham, on the Dart ; but
finally settled down about the year 1823 to that
which became the work of his life — the charge of
a new church built specially for the fisher folk of
Lower Brixham, under the red cliffs of Berry
Head, the southern horn of Torbay. For more
than twenty years he led the life of a faithful and
diligent parish priest among his poor people, by
whom he was greatly beloved. But he was always
a student, gradually collecting an excellent library,
both of Patristic and Anglican theology, never
losing his hold on the deep Evangelical convictions
of his early manhood, but growing yearly in the
perception of those aspects of the truth which our
great earlier divines set before it. His recreation
was poetry. In 1826 he published a small volume
of Tales in Verse on the Lord's Prayer, and in
1835 a collection of miscellaneous poems. But
his great desire was to carry out more happily
than Watts had done the adaptation of the ideas
of the Psalter to the services of the Christian
Church. His Spirit of the Psalms appeared in
1834. He did not know that this scheme and his
very title had already, about five years previously,
been anticipated by a lady, Miss Harriet Auber.
Miss Auber's little book contains some good
versions of psalms, but is known now only by her
very beautiful hymn on the Holy Spirit, 'Our
Blest Redeemer,' which she added with a few
others to her Psalter, She was the daughter of
HENRY FRANCIS LYTE 347
the Rector of Tring, and died unmarried, advanced
in years, but " full of good works," after a happy
and useful life, at Broxbourne, in Hertfordshire, in
1862.
Lyte's Spirit of the Psalms is a better book on
the whole than its earlier namesake. He is often
very happy in seizing the leading idea of a psalm,
and embodying it in a few verses, such as * Far
from my heavenly home ' (137), ' Oh that the Lord's
salvation' (14), and ' God of mercy, God of grace'
(67). But his happiest versions are certainly those
of the 84th Psalm, ' Pleasant are Thy courts above,'
and the iO3rd, 'Praise, my soul, the King of
Heaven,' both which are glorious additions to our
Church hymnology. The book, however, is full of
interest. It is, unhappily, now very scarce. There
are some good experiments in the emendation of
Tate and Brady, and there is one curious attempt
to turn Ps. xxi. into a sort of * God save the King,'
which is said to have been very popular with his
fishermen, for whom he made the Accession an
annual parish festival, perhaps mindful of the
historic associations of Brixham Quay. Among
other things he wrote for his people some popular
sea-songs.
But Lyte's strength, never great, gave way
gradually under his manifold exertions. The in-
terference of the Plymouth Brethren in his parish
caused him much uneasiness, and made him regret
his neglect of more definite Church teaching among
them. His schools, too (he had 800 children in his
Sunday School), were a great tax upon him. He
tried a winter in Rome and South Italy in 1844-5,
348 FAVOURITE HYMNS AND THEIR AUTHORS
but returned home no better. All through 1847
he was sinking lower. He was persuaded again to
winter abroad, and prepared to leave home with
the conviction that he should return no more. He
had not preached for some time, but in his desire
to leave with his people one last testimony to the
faith in which he was to die, he preached once
more, September 4, 1847, an earnest appeal to
them on Holy Communion, which he then cele-
brated for the last time. That evening he put
into the hands of a friend the MS. of * Abide with
me.' That week he left England and travelled by
slow stages to Nice, where he died, November 20,
1847. m
'Abide with me' was thus his dying song. It is
often abridged in the hymn-books, but the whole
hymn of eight verses is given in Church Hymns
(S. P. C. K.) with the correct reading of the last
verse, ' Hold then Thy cross.' It is often, with
curious dulness of perception, printed among
evening hymns, simply because of the words ' fast
falls the eventide.' Some people feel it too intense
and subjective for public worship ; to many it is
associated with the laying to rest of those dear to
them — it was sung at the funeral of Frederick
Maurice, — and doubtless Mr. Brown Borthwick is
quite right in speaking of it as " not for congre-
gational use, but for the quiet and meditative
devotions of Christians of advanced spiritual
experience." Nevertheless, especially as wedded
to Dr. W. H. Monk's beautiful tune, ' Eventide,'
it is so dear to our congregations that we can
scarcely wish its public use ever to be discontinued.
HENRY FRANCIS LYTE 349
And surely the Nunc Dimittis is a precedent for
the public use of an act of private devotion which
may well be applied to a hymn breathing so much
of its spirit.
I may close this paper with a short notice of
another " favourite hymn " and its author. Sir
Robert Grant was the son of an East India Director.
He was educated at Cambridge, but led a busy life
as a barrister and Member of Parliament for many
years, during which he and his brother Charles
were well-known worshippers every Sunday among
the congregation assembled in the once famous
chapel of St. John's, Bedford Row, under Daniel
Wilson and Baptist Noel. Each brother rose to
eminence. Charles became Lord Glenelg and
Colonial Secretary ; Robert, a Privy Councillor in
1831, was appointed in 1834 Governor of Bombay.
He died in India in 1838. Two of his hymns,
'When gathering clouds around I view/ and the
better known Litany, * Saviour, when in dust to
Thee,' were published, like Heber's, in the Christian
Observer. These, with a few more, were reprinted
after his death by Lord Glenelg. Among them is
the fine version of Psalm civ., ' O worship the King,
all glorious above.' This, and the beautiful " Litany
Hymn," are sure to keep their places. The latter,
I think, will outlast most of the " Metrical Litanies "
which have followed in its wake.
THE HYMNS OF THE OXFORD MOVE-
MENT. THE TRANSLATORS
IN dealing with English hymnody we have now
arrived at a period which involved a wide and
far-reaching change in its character — a change by
no means confined to the Church of England, but
showing itself in the worship of every denomin-
ation— I had almost said, of every English-speaking
congregation — throughout the world. The Oxford
movement has, indeed, brought as distinct a new
departure in hymnody as the Wesleyan move-
ment did. The number of English hymns has
enormously increased ; their character has been
largely altered ; their use has been extended to
every congregation ; and, what is best of all, there
has arisen a spirit of Christian fellowship in
hymn-singing which is a great help to Christian
unity. In every denomination hymns from all
sources — ancient and modern, Catholic and Pro-
testant, Church and Dissenting — stand side by
side in the hymn-book, and are sung with delight
and heartiness by the congregation ; and nothing
has done so much as this to draw closer together
the divided members of Christ's body, and to
kindle fresh hopes of a future, if distant, unity.
THE HYMNS OF THE OXFORD MOVEMENT 351
This new development in hymnody is due, no
doubt, to various causes, but it is mainly due to
the general introduction of hymns into the services
of the Church of England. Sixty years ago it
was orthodox to sing the " new version " of Psalms :
now there is probably not one church left in
London, and few, if any, in all England, where
this version is exclusively used. The great Latin
and Greek hymns have been translated ; clergy
and congregations who would never have used the
hymns of the Wesleys, Watts, and Cowper, first
accepted these ancient hymns, and then by degrees
discovered the beauty and fitness of English ones
which they had formerly overlooked, and thus
" things new and old " were brought out of the
Church's treasury, and each found its appropriate
value.
The earliest translations of ancient hymns, (ex-
cept the Veni Creator] were probably those of
William Drummond, of Hawthornden, in the
beginning of the seventeenth century, one of
which Heber included in his collection. A few
others appeared from time to time, such as
Dryden's Veni Creator ; and William Hammond,
one of the early Calvinistic Methodists, translated
a good many Breviary hymns. None of these,
however, seem to have been used in churches;
but in 1837 appeared two collections of "Ancient"
hymns, which were as the first drops of a new
shower. Richard Mant, Bishop of Down and
Connor, a former Fellow of Oriel and Bampton
Lecturer, an orthodox Churchman of the old
school, and a rather voluminous versifier, published
352 FAVOURITE HYMNS AND THEIR AUTHORS
in that year his Ancient Hymns from the Roman
Breviary ', versions not very literal, and somewhat
verbose and stilted, but yet the first introduction
to many English readers of the work of St.
Ambrose and St. Gregory. Some of his hymns
keep their place still.
In that same year, 1837, there came forward a
much more important volume, John Chandler's
Hymns of the Primitive ChurcJi. Mr. Chandler
had not long left Corpus — John Keble's college —
and had entered upon his lifelong home in the
beautiful parish of Witley, near Godalming. His
preface is a very interesting revelation of the
change going on in the minds of Churchmen. He
was afraid of modern hymns as unchurchlike and
unauthorized ; yet he felt Tate and Brady in-
sufficient for Christian worship. So he bought a
Parisian Breviary and one or two Latin hymn-
books, and set to work to translate, avowedly for
congregational use. The " Parisian Breviary " hymns
were written in France, but in the Latin language,
in the seventeenth and early years of the eighteenth
centuries. The excellence of his translations is
shown by the number which still keep their place
in Hymns Ancient and Modern and other Church
books. They have been repeatedly revised and
improved since his time, and, moreover, the seven-
teenth-century French hymns have lost their
popularity to a great extent now that we have the
really primitive and mediaeval hymns translated ;
but Chandler's was a pioneer book, and it was
conceived in a spirit of true and simple devotion.
Chandler's attention had been called to these
THE HYMNS OF THE OXFORD MOVEMENT 353
French hymns of the seventeenth century by some
very scholarly translations of them which appeared
from time to time in the British Magazine. These
Isaac Williams.
were collected in one volume, two years after his
own, in 1839; they were the work of Isaac
Williams, a man who impressed his friends and
354 FAVOURITE HYMNS AND THEIR AUTHORS
companions with the mark of sanctity more than
any of his contemporaries, except John Keble.
He was the son of a London barrister, educated at
Harrow, and sent up to Trinity College, Oxford,
where he won a Fellowship in 1832. For a time
he was John Henry Newman's curate at St. Mary's.
He was associated with Newman, Pusey, and
Froude in the Tracts for tJie Times, and many of
his verses appear side by side with Newman's and
Keble's in the Lyra Apostolica. In 1 842 he took
the living of Bisley, in Gloucestershire, but in-
creasing ill-health soon compelled him to resign it,
and for twenty years longer, till he was called to
rest in 1865, his gentle and holy life was passed in
almost constant suffering, though he was occasion-
ally able to help his brother-in-law, in whose parish
— Stinchcombe — he lived. Isaac Williams wrote
many volumes of verse, dear to devout souls in
the generation now passing away. From one of
them, The Baptistery, is taken the solemn peni-
tential hymn, * Lord, in this Thy mercy's day.'
He translated, besides the Parisian hymns, those
of St. Ambrose and Synesius ; but none of them
were intended for congregational use, and only
one or two are fitted to be sung in church. The
metres are often artificial, and Williams had not a
musical ear. One, indeed, stands out conspicuously
from the rest as a singularly happy inspiration, the
noble translation of Jean Baptiste Santeuil's hymn
for Apostles' Days — ' Disposer Supreme and Judge
of the earth,' an instance in which the version
surpasses the original in dignity and beauty.
Translations of Latin hymns now became ex-
THE HYMNS OF THE OXFORD MOVEMENT 355
ceedingly common. Some will be mentioned
later ; but the rest of the present article must be
devoted to a notice of the greatest of all trans-
lators, and one of the most remarkable of modern
hymn-writers — John Mason Neale.
Dr. Neale was the son of a clergyman, Cornelius
Neale, who had been Senior Wrangler. He was
born in 1818, and early lost his father; but his
mother, the daughter of an accomplished and
literary physician, Dr. Mason Good, was able to
direct his great abilities. He was sent to Trinity
College, Cambridge, where he took his degree in
1840. He threw himself early in life into the
Church controversies of the day, and he knew how
to strike hard at an abuse, and to uphold with
lightly-carried learning a truth which he thought
had been overlooked. But he was far more than a
brilliant pamphleteer and an enthusiastic ecclesi-
ologist — his reading was simply enormous. One
winter, when driven by ill-health to Madeira, he
spent days in the library of the Cathedral at
Funchal. His great work, the History of the
Eastern Church, was left unfinished, but neither
this, nor his commentaries and sermons, nor even
perhaps the great Sisterhood which he founded at
East Grinstead, will keep his memory green so
long as his hymns.
He was appointed in 1846 Warden of Sackville
College, East Grinstead, a small ancient almshouse,
and this gave him leisure for study and work of
many kinds. He ransacked all Europe for hymns ;
he wrote with equal facility in Latin or Greek as
in English, and sometimes he amused himself by
356 FAVOURITE HYMNS AND THEIR AUTHORS
mystifying his College friends by " ancient " Church
songs of his own production ! His earliest im-
portant hymnic work was done for the Ecclesio-
logical Society, for which he assisted in preparing
the Hymnal Noted, a translation of Latin hymns,
chiefly from the Sarum use. Of this work Neale
did the lion's share, and he soon showed his ex-
traordinary vigour and felicity as a translator.
His early versions are indeed somewhat stiff and
over-literal in places ; but as time went on he
wielded his weapon with far greater facility and
power. Only once was he surpassed in this
volume, by William Josiah Irons, the Vicar of
Brompton, whose translation of the greatest of
all mediaeval hymns, ' Day of wrath, O day of
mourning,' is a truly wonderful achievement, for he
has solved a difficulty which has baffled almost
every one who has attempted it.
In the first part of the Hymnal Noted appeared
among others Neale's beautiful version of St.
Bernard's hymn, ' Jesu, the very thought is sweet,'
and the well-known ' All glory, laud, and honour.'
In the second part, five years later, which was
entirely the work of Neale and Mr. Benjamin
Webb, appeared the lovely hymns, ' Oh, what the
joy and the glory must be,' ' Of the Father's love
begotten,' * Light's abode, celestial Salem,' and
others now well known. Meanwhile Neale had
gathered his own translations into a little volume
called Mediceval Hymns and Sequences, among
which appeared in 1851 the translation of a
portion of the rhythm of Bernard de Morlaix,
from which were taken ' Brief life is here our
THE HYMNS OF THE OXFORD MOVEMENT 357
portion,' 'For thee, O dear, dear country,' and
'Jerusalem the Golden.' In 1858 he translated
and published the rest of the " Rhythm," excluding
John Mason Neale.
the satire with which it begins. But the translations
from which the largest number of popular hymns
have been selected are the Hymns of the Eastern
358 FAVOURITE HYMNS AND THEIR AUTHORS
Church (1862 and 1866). Neale was the first to
draw attention to the vast stores of Greek hymnody,
from which he selected such specimens as ' The
day is past and over,' * Art thou weary,' ' The Day
of Resurrection/ ( O, happy band of pilgrims ! ' and
many others now familiar to us all. Some of
these are nearly, if not quite, original hymns of
his own, and contain, it is said, but little trace of
their Greek parentage. Neale's own hymns were
some of them very good, and he sang on to the
last, publishing a little volume on his dying bed.
His Hymns for Children have not the merit of his
many tales and legends ; for no one could tell a
martyr story like him, and he wrote many children's
books. His learning in hymnology was unrivalled,
and he may be said almost to have created the
science of Liturgiology. As life went on, his
hymns, like his sermons, advanced in beauty and
spirituality, and the old polemic, who had made
many foes in his time, but had won much love and
had done great work for the Church, departed on
August 6, 1866, in childlike faith and humility.
JOHN KEBLE AND JOHN HENRY
NEWMAN
A STORY is told of William Wilberforce that one
day in his old age he and his four gifted sons were
planning a holiday together. It was agreed that
each of the five should bring to the meeting-place
fixed upon some new book which might be read
aloud to the rest of the party. When they met
together it was found that each of the five had
brought the same book. It was the Christian Year.
This is a slight illustration of the deep impression
which the book produced, almost at its first pub-
lication, upon the religious mind of England. It
appeared in June 1827, having been for some years
in preparation. It was rather a sleepy age for
English religion. The first group of evangelical
leaders had most of them passed away, or were
rapidly passing ; there was no great controversy
pending. The separation, too, between Church
and Dissent was growing wider, and the apprecia-
tion of the Prayer-book and of Church order was
growing keen and strong among many clergy, who,
had they lived earlier, would have made light of
the irregularities of Wesleyan and Calvinistic
Methodism. A book of lofty and beautiful verse,
359
360 FAVOURITE HYMNS AND THEIR AUTHORS
which glowed with love for the Church and her
services, and which penetrated so deeply into the
spiritual life and power of our Prayer-book, was,
therefore, a gift from God which fell upon soil
ready to receive it ; and it is no wonder that its
influence in the Church of England was vast and
abiding. Ten years before the author's death more
than a hundred thousand copies had been sold, and
in the nine months after his death alone more than
eleven thousand copies.
John Keble was born on St. Mark's Day, April
25, 1792, at Fairford, in Gloucestershire. His
father, himself a John Keble, was Vicar of Coin St.
Alwins, a small parish about three miles from
Fairford ; a devout old scholar, one of those who
kept up the tradition, well-nigh lost at that time,
of the Ken type of Churchmen. He had himself
been Fellow of Corpus College, Oxford ; he
educated his two sons at home, never sending
them to school, and took his eldest son, John, up
to Oxford in his fifteenth year to try for a scholar-
ship in his own old College. The home-bred youth
carried all before him, took a double first in 1811
(which, it is said, no one but Sir Robert Peel had
yet done), and that same year, while only eighteen,
was elected Fellow of Oriel, at that moment the
most distinguished College, intellectually, in Oxford.
Next year he won both the University Essay
Prizes, and while only just twenty-one was made
one of the University Examiners. None of these
honours, however, impaired the simplicity of his
meek and humble piety. His humility and his
sanctity deepened year by year.
JOHN KEBLE 361
His first curacy was in the parish which will
ever be associated with his memory, Hursley, in
Hants ; but on the death of a beloved sister he
moved to Fairford to cheer the declining years of
his aged father, whose parish he served as Curate.
In 1831 he was made Professor of Poetry in
Oxford, and four years afterwards the death of his
father set him free to accept the living of Hursley,
which was now offered him for the second time.
In 1835 he married, and settled there. He was
already known half over the world as the Christian
poet of his time. The holy and beautiful life
which he and his wife lived together has been well
drawn for us by loving hands in Sir J. T.
Coleridge's memoir and in Miss Yonge's Musings
on the Christian Year. My space will only suffice
for the mention of his poetical work. In 1839 he
published a metrical version of the Psalms, a book
which has never been used for public worship, and
which was very unduly depreciated on its appear-
ance, for, as a guide to the true understanding of
the Psalter, it is, as might be expected, of the
greatest value. His contributions to the Lyra
Apostolica will be noticed presently.
In 1846 appeared the exquisite Lyra Innocentium,
a lovely study of child life from the pen of a child-
less man, coloured by the developed teaching of
the movement of which he was so important a
part, but now and again attaining to heights of
spiritual insight even beyond those of the Christian
Year. It need scarcely be said that neither of these
books was ever designed for congregational use ;
but many of the Christian Year verses had found
362 FAVOURITE HYMNS AND THEIR AUTHORS
their way into our hymn-books by this time, and
in 1856 Keble gave assistance to his friend Earl
Nelson in the compilation of a hymnal for the
Diocese of Salisbury, of which the first edition,
called the Salisbury Hymn-book, appeared in 1857.
The new and larger edition has the somewhat mis-
leading title of the Sarum Hymnal. For this book
Keble wrote four original hymns, of which the
best-known is his marriage-hymn, ' The voice that
breathed o'er Eden.' He also translated a con-
siderable number of Latin hymns, and recast some
older English ones. As a translator, however, he
does not attain the vigour and spirit of Neale,
though it need hardly be said that he is most
accurate and scholarly. He also made his own
selections from the "Morning" and "Evening"
verses in the Christian Year, known to all the
world as 'New every morning is the love/ and
' Sun of my soul, Thou Saviour dear.' But he
selected for the former the verse, ' Oh, timely
happy, timely wise,' and made the latter begin
with ' When the soft dews of kindly sleep.' The
beautiful Septuagesima poem, ' There is a book
who runs may read,' was also inserted in the Salis-
bury book, as well as one or two others. At an
earlier period he had written the little-known but
charming Hymns for Emigrants (1854), and four
hymns for the Child's Christian Year. Before his
death he had corrected for the press the ninety-
sixth edition of the Christian Year. He fell
asleep at Bournemouth, early in the morning of
March 29, 1866, followed in six weeks' time by the
companion of all his joys and sorrows and labours.
JOHN HENRY NEWMAN 363
In the days of controversy and reproach through
which he passed, John Keble was ever loyal and
faithful to the Church of his baptism. It was
otherwise with that great man whose name will
ever be associated with his and Dr. Pusey's in con-
nection with the Oxford movement. But the loss
John Henry Newman.
to the world of Cardinal Newman is too recent for
me to speak much of his life. My concern here is
with John Henry Newman as a writer of hymns.
As I have not dwelt on Keble's other literary
and theological work, so I must be silent about
Newman's,
364 FAVOURITE HYMNS AND THEIR AUTHORS
John Henry Newman, the son of a London
banker, was born in London, February 21, 1801.
From school at Baling he went up to Trinity Col-
lege, Oxford. He has told us himself with what
awe he looked at Keble when he was pointed out
to him in the streets of Oxford shortly after his
entrance. In 1822 he became Fellow of Oriel, and
in 1828 Incumbent of St. Mary's, Oxford, which is
in the gift of his College. There it was that he
began those marvellous sermons which produced
so profound an effect on the younger men of his
University, as they have since on many others.
After writing the Arians of the Fourth Century he
took a voyage in the winter of 1832, accompanied
by Richard Hurrell Froude, a pupil of Keble's.
By this time the foundations of the " Movement of
1833," as it'is sometimes called, had been laid. Its
history has now come to us from various sources —
from Newman's own pen, and last, though not
least, from the interesting volume of him whom we
have recently lost, Dean Church. I am only con-
cerned here with its bearing on hymnody. All
through his foreign tour Newman was writing
verses, pouring out his thoughts upon the Church
and its faith, and the " work " before him. He was
becalmed off Sardinia for some days on his way
home from Sicily in June, 1833, and many of his
finest poems are the fruit of those days ; among
them, 'Lead, kindly Light/ written June 16, 1833.
This was included with many others, beginning
with 1829, in a volume called Lyra Apostolica.
Most of them, if not all, appeared in the British
Magazine, but they were collected in 1836. The
JOHN HENRY NEWMAN 365
writers were designated by letters of the Greek
alphabet. They were John Bowden, Hurrell
Froude, Keble, Newman, Robert Wilberforce, and
Isaac Williams. Williams's are the most numerous,
Keble's, and above all Newman's, the most import-
ant. It seems almost accidental that ' Lead, kindly
Light,' beautiful and significant as it is, should have
been the one which has found its way into all
hymn-books. Two or three others of Newman's
are, in my judgment, quite equal to it, especially
' Lord, in this dust Thy sovereign voice,' written in
1829. Only one of Keble's poems in the volume
has reached our hymn-books, his fine translation
of the old Alexandrian 'Candlelight hymn/ * Hail,
gladdening Light ! ' It is Keble's best translation.
Newman in after years translated several ancient
hymns, especially those for the Hours, some of
which (with alterations) appear in Hymns Ancient
and Modern. Newman was received into the
Church of Rome in 1845. His wonderful poem
on the Intermediate State, the " Dream of Geron-
tius," was written in January 1865. From it has
been taken one of the choruses, 'Praise to the
Holiest in the height,' a truly magnificent hymn
on the Fall and Redemption of Man. The great
Cardinal passed away August n, i;
EDWARD CASWALL AND FREDERICK
WILLIAM FABER
THE ten years which followed 1840 were especially
the years of secession to the Church of Rome, on
the part chiefly of the extreme wing of the Oxford
movement. The seceders were mostly young and
ardent men, some of them, like Ward and Oakeley,
of brilliant attainments. But, with the exception
of John Henry Newman (and one living name,
which will occur to all, but which belongs to a
secession of somewhat later date), it can scarcely
be said that they contributed much to the strength
of the Church of their adoption. On the other
hand, those who remained faithful to the Church
of their baptism have lived to see her all the stronger
and richer for the loss of some who were not in
*
true harmony with her. Still, it is undeniable that
those who joined the Church of Rome brought
with them an energy of service and a fervour of
devotion which showed itself in art and letters as
well as in theology. It was to be expected, then,
that the innovators would influence, among other
things, hymnology. Following the precedents set
in France, Italy, and Germany, they broke through
the circle of Latin Breviary hymns, and appealed
366
EDWARD CASWALL
boldly to popular taste in a new Anglo-Roman
hymnody. The characteristic names of this
movement were Edward Caswall, and, above all,
Frederick William Faber.
Edward Caswall was one of the younger sons of
Edward Caswall.
a Hampshire vicar. He was born at his father's
parsonage, at Yateley, Hants, in July 1814. He
went up to Brasenose in 1832, and took his degree
in 1836. He held for a time a small incumbency
near Salisbury, married, resigned his living in 1846,
and was received into the Church of Rome in 1850.
368 FAVOURITE HYMNS AND THEIR AUTHORS
He had lost his wife the previous year, and now
(1850) he became an Oratorian at Birmingham,
under Dr. Newman, with whom he remained in
close alliance and friendship till his death in
1878.
The best of Caswall's hymns are his translations ;
and these were chiefly made just before his
secession. Most of them appeared in his Lyra
Catholica in 1849. They are less careful and
accurate than Neale's, but there is great spirit and
facility in many of them, and they go well to
modern tunes. Thus his translation of St. Bernard's
famous hymn, 'Jesu, the very thought of Thee/
though really inferior to Neale's (who, however,
only translated a few verses), is sung five or six
times as often. 'The sun is sinking fast' and
' Glory be to Jesus ' are later translations. The
best known probably of his original hymns, ' Days
and moments quickly flying,' has, I think, become
popular mainly through Dr. Dykes' fine tune.
The strange Calvinist refrain, 'As the tree falls,'
added from another hymn of Caswall's, has in the
later edition of Hymns Ancient and Modern been
wisely superseded. His translation of St. Francis
Xavier's hymn, ' My God, I love Thee,' does not
do justice to the original ; but as the only form in
which this most striking hymn is known to most
English readers, it has gained a wide popularity.
Henry Collins, whose faith failed him during the
troubles which marked the early days of his work
in Charles Lowder's mission to the East End, has
left behind him two striking hymns, ' Jesus, meek
and lowly,' and ' Jesu, my Lord, my God, my all.'
FREDERICK WILLIAM FABER 369
To Frederick Oakeley we owe the popular version of
Adeste fideles, ( O come, all ye faithful/ inserted in
Hymns Ancient and Modern.
But the most interesting figure, and the most
influential as a hymn-writer of all the converts to
Rome, is undoubtedly Frederick William Faber.
He was born at Calverley Vicarage, in the Aire
Valley, between Leeds and Bradford, being the
grandson of the vicar. In his infancy his family re-
moved to Bishop Auckland, on his father, a layman,
being made secretary to Bishop Barrington, of
Durham. His first school was at Auckland ; he was
afterwards sent successively to Kirkby Stephen,
Shrewsbury, and Harrow. From Harrow he went
up to Balliol, matriculating in 1832. He soon made
his mark, being made scholar of University College
in 1834, and winning the Newdigate in 1836 for
a poem on the " Knights of St. John." In 1837 ne
was chosen fellow of his college, and won the
Johnson Theological Scholarship. The long vaca-
tion of that year was memorable to him. He spent
it with pupils at Ambleside, and there made the
acquaintance of Wordsworth. The exquisite poem,
" To a Lake Party," was his farewell to his pupils
when term time came. In the August of this year
he was ordained deacon at Ripon, and came back
to help the Vicar of Ambleside. He was much
there during the next two years, living as private
tutor at Green Bank, Ambleside, taking long walks
with Wordsworth, writing much poetry, and preach-
ing occasionally sermons which deeply impressed
those who heard them, and copies of which are still
tenderly cherished by the few who possess them.
A A
370 FAVOURITE HYMNS AND THEIR AUTHORS
In 1839 Wordsworth came up to Oxford to receive
an honorary degree at Commemoration, and was
the guest of Faber, who introduced him to John
Keble. Keble's Latin oration in the theatre con-
tained a noble eulogy of the great poet, who was
deeply gratified by his reception.
In 1841 Faber was for some months in France
and Italy, and published the following year his
Sights and Thoughts in Foreign Countries, a suf-
ficiently startling book in its undisguised sympathy
with the Church of Rome. He soon left Ambleside,
and accepted in 1843 tne Rectory of Elton, in
Huntingdonshire ; and three years afterwards,
November 16, 1845, he was received into the
Church of Rome. He had previously written a
life of St. Wilfrid of York, for Newman's series of
Lives of the English Saints, and, on his change of
religion, he at first attempted to found a new com-
munity of " Brothers of the will of God," of which
St. Wilfrid was supposed to be the Patron Saint.
But in 1848 he joined the Oratorians at Oscott
under Newman, and the next year removed to the
London branch of the community, with whom he
continued, at the now well-known " Brompton
Oratory," till his death on September 26, 1863.
Faber published many devotional works after his
secession, with which we are not here concerned. But
they have the same characteristics as his hymns.
They are full of noble passages, and often show
deep insight into the secrets of the human heart ;
but they, are curiously wanting in the sense of
proportion, their emotionalism is at times all but
hysterical. The extravagances of popular Con-
FREDERICK WILLIAM FABER 3/1
*
tinental Romanism, which are generally kept in the
background by sober English Roman Catholics, are
just what Faber delights to display and to insist
upon. Those who know Faber's hymns only
through a carefully prepared selection, and have
Fredei'ick William Faber.
learned to admire and delight in the series on
prayer, those on the Holy Trinity, and the Spiritual
Life, and a few more, had better not desire to see
the complete collection. His first hymns were a
few written for the Oratory in 1848, added to in
1849 and 1852 with the title, "Jesus and Mary/'
3/2 FAVOURITE HYMNS AND THEIR AUTHORS
followed by the Oratory Hymn-book in 1854. They
were avowedly written to compete with Dissenting
and other Protestant hymns ; and many of them
(such as ' O Paradise ' and ' Hark, hark, my soul ')
introduced the " refrain " which modern Revivalist
hymnody has since made popular. In 1862 he
published a complete collection of his hymns
divided into seven parts. He limited their number
to 150, as being the number of the Psalms.
Roman as they are, nearly all English-speaking
congregations have accepted Faber's hymns, of
course with prudent omissions and alterations.
Grave critics have rebelled against them, but all in
vain. It is useless to say that ' O Paradise ' con-
tains weak and effeminate lines ; the people assent
and sing on, and after all one is glad that some of
them learn for the first time that there is such a
place as Paradise. We inquire in vain into the
meaning of the ' Pilgrims of the Night ; ' congrega-
tions are carried away by the rhythm and the
musical ring of the lines. Happily there are better
things than these in Faber. ' I was wandering and
weary ; ' ' O come to the merciful Saviour ; ' ' Souls
of men ;' ' We came to Thee, sweet Saviour ; ' and
others, are most telling in mission services. ' Sweet
Saviour, bless us ere we go ' (duly altered) ranks
among our favourite evening hymns ; while as to the
spiritual value of some of the more chastened and
sober hymns on God the Father and the Spiritual
Life, the ' Gifts of God,' the ' Eternal Years/ the
' Shore of Eternity,' the series on prayer, and most
of those on Death, these are treasures of Christian
thought and spiritual comfort which can never die.
FREDERICK WILLIAM FABER 373
In reading them one can understand the attraction
which the warm-hearted, lofty-minded, emotional
young poet must have had for his mighty master
at Rydal ; and one can but regret all the more
deeply the alloy of foolishness and superstition
which in after time mingled with the gold of his
devout and elevated thoughts.
CHRISTOPHER WORDSWORTH AND
HORATIUS BONAR
As these papers draw to a close, the press of
names worthy of note in modern English hymnody
becomes embarrassing. I feel almost sure that at
every turn some reader will think me strangely blind
to the merits of some favourite hymn or author,
simply because I am obliged here to select repre-
sentative names. I ought not to pass unnoticed
such men as John Samuel Monsell, whose warm
and loving devoutness so often is counter-balanced
by his incorrectness ; Henry Alford, Dean of
Canterbury, whose harvest hymn, ' Come, ye
thankful people, come,' is the best of our " In-
gathering " songs ; or one yet more recently lost,
but whom English hymn-singers will never forget
— Henry Williams Baker. But I must confine
myself to two names, one from the heart of our
English Church, one from among our Presbyterian
brothers across the Tweed.
Christopher Wordsworth, Bishop of Lincoln, is
one of whom we certainly do not first think as a
writer of hymns, but as a great scholar, a diligent
and careful expositor, an accurate theologian and
controversialist, a great and wise ruler in the
374
CHRISTOPHER WORDSWORTH
375
Church, and a most holy, humble, loving, self-
denying man. And the man is reflected in his
verse. To read one of his best hymns is like
Christopher Wordsworth.
looking into a plain face, without one striking
feature, but with an irresistible charm of honesty,
intelligence, and affection. Take, for instance, his
Offertory Hymn, 'O Lord of heaven, and earth,
3/6 FAVOURITE HYMNS AND THEIR AUTHORS
and sea.' It is not in the least poetical ; it is full
of halting verses and prosaic lines. And yet it is
such true praise, so genuine, so comprehensive, so
heartfelt, that we forget its homeliness.
The good Bishop was the son of another Chris-
topher Wordsworth, Master of Trinity College,
Cambridge, and brother of the great poet. He
was born October 30, 1807, was trained at Win-
chester, took a brilliant degree at Cambridge in
1830, and was made Fellow of Trinity almost
immediately. From 1836 to 1844 he was Head
Master of Harrow. In that year he was appointed
Canon of Westminster, and while holding that
office he began to write his Holy Year, which was
published as a collection for Church use in Lent,
1862. Of its 200 hymns the first 117 were his
own. He prefaced it with a really remarkable
critical essay on hymns, full of learning and
wisdom, but with scarcely one single note of
sympathy with existing English hymnody. He
added a few more hymns subsequently, but, having
laid down his canons and made his protest, he left
the book to become a literary curiosity. He was
cheered, however, by the warmth with which the
few tuneful hymns it contained soon began to be
received ; and these few have been stored up in
the permanent treasury of the Church of England.
Dr. Wordsworth was appointed to the see of
Lincoln in November 1868, and administered it
in a way which won the reverence and love of all
good men till he entered into rest in 1885. We
pass into a very different atmosphere.
Horatius Bonar was one of a group of men who
IIORATIUS BONAR
377
were called in God's Providence to carry out a
remarkable revival of spiritual life in the heart
of Scottish Presbyterianism. His father, James
Iloratius Bonar.
Bonar, was an Edinburgh solicitor, and a great
philologist. A " holy ancestry " and " godly parent-
age " were among the gifts for which' he blessed
378 FAVOURITE HYMNS AND THEIR AUTHORS
God in his memorial hymn. He was " a child of
the city," born in Edinburgh December 19, 1808.
His father was a strict religious man, but " it was
at their mother's knee that he and his brothers
learnt their first and perhaps most abiding lessons
in the faith." He was educated at the University
o'f Edinburgh, and in due time licensed as a
preacher. He and his friends early began mission
work in the courts and alleys of Edinburgh and
Leith. Leith was the special scene of " Horace's "
work. He preached in a mission hall there, and
began writing hymns for those whom he gathered
in. His first was, ' I was a wandering sheep ; ' his
second, * I lay my sins on Jesus ; ' his third, * A
few more years shall roll.'
In November 1837 ne was called to be minister
of the " North Parish," in the beautiful old border-
town of Kelso, and there, by the swift-rushing
Tweed, and amidst the green woods of Floors, he
poured out his gift of song from a full heart, while
for nearly thirty years he worked and prayed with
loving energy. He and his two brothers organized
a kind of order of " Border Evangelists " to carry
on mission work among the dales. He was in
touch with all that was most living and earnest in
the Church of his fathers. He took a keen interest
in the controversies which ended in 1843 in the
memorable Disruption. He and his brothers, and
most of their personal friends, followed Chalmers
and Candlish in the great exodus from St. Andrew's
Church, which Jeffrey watched with amazement.
They became the founders of the " Free Church of
Scotland." Most of them had to give up home
IIORATIUS BONAR 379
and parish. Horatius Bonar, however, was enabled
to retain possession of his church in Kelso, where,
as he himself said, he had found " plenty of work,
plenty of workmen, and plenty of sympathy." At
length, in 1866, he returned to his native Edinburgh
to become the minister of a new church, built as a
memorial to Dr. Chalmers, in Grange, one of the
suburbs of the city. He often visited London,
taking part in the annual conference at Mildmay
Park. He died July 31, 1889, at the good old age
of eighty-one.
His own favourites among his hymns were the
beautiful one for the dedication of a church, * When
the weary seeking rest ;' and that pearl of hymns,
' I heard the voice of Jesus say,' which Bishop
Fraser of Manchester ranked above every other
in the language. But Bonar's seven volumes
contain many a less known gem of Christian
" faith and hope," and there is no more striking
testimony to his power as a " sweet singer," than
the very remarkable change which, during his
lifetime, passed over the whole of Scotland in the
matter of hymnody. Forty years ago, every
Presbyterian congregation, of whatever denomin-
ation, clung to the old Scottish national Psalms
and Paraphrases with a tenacity which seemed as
if it could never be shaken. The Psalms were
endeared to high and low, rich and poor, through-
out the land. No doubt they are still sung in all
their quaintness and force in many a country
congregation ; but from the towns they have
almost wholly disappeared. Each of the great
Presbyterian bodies, the Established Church, the
380 FAVOURITE HYMNS AND THEIR AUTHORS
Free, the United Presbyterians, and the English
Presbyterians, has its own authorized hymn-book,
compiled by its own members ; and the use of
hymns in congregations has become practically
universal. Many regret the old ; some, like the
gifted Robertson of Irvine, thought the new
comparatively weak and poor, though he himself
largely contributed to swell the tide of change,
but there can be no doubt that Scottish devotion
has gained much in breadth, colour, and heartiness ;
and it is scarcely too much to say that this great
change is, in large measure, due to the silent
leavening of the taste of religious Scotland by the
hymns of Horatius Bonar. I do not know, indeed,
whether he took any part at all in compiling any
of the new hymn-books ; I do not know whether
he personally approved of the beautiful and spiritual
volume which his own denomination has compiled ;
but I do say that the " new wine " of the Hymns
of Faith and Hope has enriched the blood of all
religious Scotland, and made it impossible for her
to rest content with the merely veiled and indirect
praise of her Risen and Ascended Lord which was
all that her old Psalmody allowed her. Her heart
grew hot within her, and at last she spake with her
tongue, in new and freer accents of praise. The
change is significant of much which is beyond the
province of these articles ; much which may need
anxious watching and prayer. But may it not be
significant, too, of a growing unity among some
hearts long saddened ? may it not be one of the faint
and far " preludings " of that " burst of song " which
shall usher in the day for which we wait and hope ?
CHARLOTTE ELLIOTT AND FRANCES
RIDLEY HAVERGAL
WE must not close these notices of our hymn
writers without a reference to the share of Christian
women in the work of supplying the materials for
sacred song.
We need not dwell upon the hymns written by
Christian women in the last century and the earlier
years of this. But Anne Steele, Anna Barbauld,
Sarah Adams, and Alice Flowerdew (surely pre-
destined by her very name to write a harvest
hymn ! ) are still represented in our best collections.
Of Harriet Auber we have already spoken. Anne
and Jane Taylor of Ongar will always rank among
the pioneers of children's hymnody. Their hymns
have been too much overlooked of late years.
Jemima Luke will be remembered by the ' Sweet
Story of Old.' Anne Mozley, the gifted sister of
Cardinal Newman, has left us a lovely children's
litany, ' By Thy birth, O Lord of all.'
But of all the " daughters of the Magnificat"
those who have made the most profound impres-
sion on our own time are the two whose names
appear at the head of this article.
Charlotte Elliott was the sister of two well-known
381
382 FAVOURITE HYMNS AND THEIR AUTHORS
clergymen, Henry Venn Elliott, of St. Mary's,
Brighton, and Edward B. Elliott, whose book on
the Revelation, Horce Apocalypticce, was once ex-
ceedingly popular, though, like many commentaries
which looked into futurity, it has been in great
measure obliterated now by the stern logic of
events. Charlotte was born in 1789. A severe
illness in 1821 left her a confirmed invalid. The
following year she formed a friendship which was
to leave a permanent influence both on her writings
and her life ; she was introduced to Cesar Malan,
of Geneva, one of the leaders of what was then the
new Evangelical movement among the Reformed
Churches of France and Switzerland, and one of
the most prolific of modern French hymn-writers.
This excellent man had many English friends
and much sympathy with our Church ; he trans-
lated into French more than one of our best-known
hymns. A small volume was printed privately in
1834 (afterwards published), called the Invalid's
Hymn-book. To this Miss Elliott contributed an
appendix containing twenty-three hymns of her
own, among them the first draft of one by which
she has since become known to hundreds of thou-
sands, ' My God, my Father, while I stray.' This
hymn she recast two or three times, altering among
other lines the first. Two years later, 1836, she
published Hours of Sorroiv Cheered and Comforted,
containing the greatest of all her hymns, 'Just as I
am.' This hymn is said to have been translated
into more languages than any other ; it is perhaps
even more popular on the Continent of Europe
than with ourselves ; but it certainly takes rank
CHARLOTTE ELLIOTT 383
with ' Rock of Ages ' and ' Abide with me/ as
among the hymns which have left the deepest
impression upon the English religious mind, in its
earnest and true expression, without any qualifying
Charlotte Elliott.
or compromising phrases, of entire consecration to
our Lord, and absolute trust in Him. Another
admirable hymn of Miss Elliott's, ' Christian, seek
not yet repose/ appears as the Wednesday morn-
ing hymn in a beautiful little volume of hers,
384 FAVOURITE HYMNS AND THEIR AUTHORS
Hymns for a Week. To have written three such
hymns as these entitles her indeed to take a front
rank among the Christian singers of the world.
Miss Elliott died at Brighton, September 22, 1871.
The gift of sacred song, it may be mentioned, has
not departed from a younger generation of the
family to which she belonged.
Frances Ridley Havergal virtually belongs to
our own generation, for she was only forty-two
when she was called home in 1879. She was, as it
were, born in an atmosphere of hymns. She was
the daughter of one hymn-writer, William Henry
Havergal, and was baptized by another, John
Cawood, of Bewdley. Her father held a country
rectory in Worcestershire, and removed thence in
1845 to the city of Worcester, where he became
incumbent of St. Nicholas, and became known both
as a composer of hymn-tunes and as a critic with a
special knowledge of the history of our Metrical
Psalmody. Frances was his youngest child ; her
second name, Ridley, was derived from her saintly
godfather, W. H. Ridley, vicar of Hambleden,
Berks, whose well-known little books on Confirm-
ation and Holy Communion are probably the
very best ever written on these subjects for the
country poor. The >ecord of Frances Havergal's
holy life has been compiled, largely from her own
reminiscences and letters, by her sister Maria, who
has since followed her. There are, so to speak, no
events in it. She lost her mother in childhood.
She published two volumes of verse — Under the
Surface, and The Ministry of Song — and many
other booklets and leaflets. She was constantly
FRANCES RIDLEY HAVERGAL 385
writing hymns. She was joint editor of a collection
called Songs of Grace and Glory, but it took no
permanent hold on the Church. But her real life
was a life of personal, spiritual influence upon
others. She lived habitually in an atmosphere of
Frances Ridley Havergal.
perfect love and entire consecration to God, of
which one reads with awe ; but her high ideal was
consistent with the warmest human affection for a
large circle of friends, and with the most perfect,
unaffected, child-like simplicity and sincerity. It is
B B
386 FAVOURITE HYMNS AND THEIR AUTHORS
too soon to estimate which of her numerous hymns
will live on to another generation, yet there are
some which we are sure must be remembered.
Many of them cover the same ground ; consecra-
tion of the life to God is their most frequent sub-
ject, as in the most solemn ' Take my life/
Another, of peculiar power and reality written as
a motto beneath a German print of the Crucifixion,
begins in its original form, ' I gave My life for thee.'
So little did she esteem it that she threw it into
the fire in turning out an old desk. She consented,
however, to recast it for the S. P. C. K., and in its
present form, ' Thy life was given for me,' it has
already become dear to thousands who know per-
haps little of her other hymns. Her hymns for
workers, too, such as, ' Lord, speak to me that I
may speak,' and 'Jesus, Master, Whom I serve,'
are the reflection of a life which to the last was
spent in " service." Her beautiful Ascension hymn
for children, * Golden harps are sounding/ written
for one of her father's tunes, embodies the leading
thought which dominated her life. Christ was her
King, she loved to call Him so ; loving, loyal
service for Him in every way was the law of her
life.
HORATIUS BONAR AND HIS HYMNS
CHRISTIAN congregations, wherever the English
tongue is spoken, felt, on receiving the announce-
ment that Horatius Bonar had entered into rest,
at the ripe age of eighty-one, that the Church
militant had been bereaved of one of her sweetest
singers. With how many of the most sacred times
of our lives have his words been associated ! As I
write, a scene in a village churchyard many years
ago rises before my eyes. It was the funeral of a
poor lad, one of my own flock, who had been
drowned while bathing on his way to work on an
autumn morning. His remains had been reverently
and lovingly tended by the members of a little
community whose house was on the bank of the
river half-a-mile off. He was laid to rest just at
sunset, with, of course, a large gathering of his
mates and neighbours. And as the words of the
Burial Office died away, and the last gleam of
parting day tinged with pale gold the line of low
wooded* hills behind the church tower, the brothers
and their choir began the hymn, 'A few more
years shall roll.' How the words came home to
every heart in their solemn reality —
" A few more suns shall set
O'er these dark hills of time,
And we shall be where suns are not —
A far serener clime."
387
388 FAVOURITE HYMNS AND THEIR AUTHORS
How often since has that solemn hymn closed our
services on New Year's Eve, each time with a fresh
impression of its deep reality! And this is the
quality of all Bonar's verse. It is sometimes trite
and commonplace. It is sometimes unpoetical.
He often repeats himself. His range of vision is
limited. His views are those of a plain Scotch
Calvinistic Evangelical and a Millenarian. But he
is a believer. He speaks of that which he knows ;
of Him whom he loves, and whom, God be praised,
he now sees at last, for whose coming he looked
and waited. And, therefore, his hymns have in
them the power which belongs to one to whom to
live was Christ. They are, indeed, what he called
them, ' Hymns of Faith and Hope.'
Bonar was one of a remarkable group of
young Scotchmen to whom it was given fifty years
ago to rekindle the dying fire of spiritual life in
the respectable but dull and lifeless Established
Church. Foremost among them was the saintly
and eloquent Robert Murray McCheyne, also a
hymn-writer, whose words I have found this week,
as I have often done before, to give peace and
comfort by a sick bed ; the two brothers Burns,
Andrew and Islay, the former a mission-preacher
to be compared in power only to Whitefield
himself; the latter, the scholar of the group,
McCheyne's successor, afterwards for many years
Professor of Ecclesiastical History at Glasgow,
a man of rare learning, deep piety, and most
large-hearted charity; John Milne of Perth, and
" Horace's " brother, Andrew Bonar of Collace,
whose commentary on Leviticus is still a most
valuable and interesting exposition of the symbol-
HORATIUS BONAR AND HIS HYMNS 389
ism of the Mosaic ritual, and whose Life of
McCheyne has inspired the zeal of many a young
minister to tread in his steps. Every one of these
was a remarkable man. Every one had to endure
the ridicule, opposition, and misinterpretation
which is the lot of all reformers, and which doubt-
less, like all reformers, they did something to
provoke. Every one, except McCheyne (who did
not live to see it), " went out " from St. Andrew's
Church with Chalmers and Candlish on the memor-
able "Disruption Day" in 1843; and every one, I
believe, took part in the formation of the Free
Church of Scotland. Horatius Bonar, who had
been minister of what is oddly called in Scotland a
" quoad sacra " Church (that is, an ecclesiastical
district) in Kelso, soon found himself the minister
of a new church there, formed doubtless in great
measure of the members of his old congregation.
There, amid the green braes and haughs, by the
side of the swift-rushing Tweed, or in the woods of
Floors, or under the shadow of the grey Abbey tower,
many of his most touching verses were written, and
many of his happiest years passed. But, as he said of
himself, in one of his most striking poems, he knew
and loved and clung to the City. And his latter
years were spent in Edinburgh. Nor was he un-
known in London, where his venerable form might
often be seen — sometimes presiding at the meetings
of the " Mildmay Conference " in June, especially
when some subject connected with prophecy or
eschatology was discussed.
I have always thought his first volume of hymns
contained the choicest — the first crush of the grape.
The very earliest, 'Divine Order,' — John Keble's
390 FAVOURITE HYMNS AND THEIR AUTHORS
great favourite — is perhaps his most perfect poem.
But among others in this volume are the great
Advent hymns, ' Come, Lord, and tarry not,' ' A
few more years shall roll/ ' The Church has waited
long,' and 'Far down the ages now.' It contains
also — * I was a wandering sheep/ ' I lay my sins
on Jesus/ ' Calm me, my God, and keep me calm/
' Thy way, not mine, O Lord/ ' Go, labour on/ and,
loveliest of all, 'I heard the voice of Jesus say/
The second series contains that very noble, but
less known hymn, { O love of God, how strong and
true/ also ' O Everlasting Light/ and the rapturous
' Heaven at last/ often attributed to Faber. The
third contains the lovely hymn for the dedication
of a church, ' When the weary, seeking rest/ which
Sir John Stainer has recently wedded to music not
unworthy of it.
These titles alone will show both the range and
the limitations of Bonar's gift of song. As he grew
in years, he drew more inspiration from the Church
songs of the past, some of which he has successfully
translated ; and yet more from his knowledge of
Bible lands, their scenery and their associations.
But from first to last there is a unity about his
work. He never imitated, never affected to be
what he was not. He is always the Presbyterian,
Bible loving, uncompromising, unmistakable in his
principles, his views, his very prejudices. But he
is, more and more, the holy singer, inspired by the
Spirit of Christ, steeped in love to Christ, at one
with all, of all Churches, who love and own the
same Lord, " both theirs and ours." Let us bless
God for one more departed in His faith and fear.
SOME FAMOUS HYMNS
SOME FAMOUS EASTER HYMNS
As the greatest and oldest of Christian festivals,
Easter has, as might have been expected, wakened
the voice of Christian song in many lands and in
every age of the Church. Hence it is that there
have been an unusual number of Easter hymns
which from time to time have acquired popularity,
and that although some of these are now forgotten,
there are not a few which, in the hymnals compiled
of late years in England (such as Hymns Ancient
and Modern, Church Hymns, and the Hymnal
Companion of Bishop Bickersteth), have recovered
their ancient place in the affections of Church
people, and bid fair to be welcomed for generations
to come. It may interest my readers to hear of a
few of these more famous Easter hymns of the
Church.
The vast collections of hymns of the Greek-
speaking Churches, of which all but a few are
unknown to English readers, have yielded two
Easter hymns to our modern collections, viz. c The
Day of Resurrection' (H. A. M.; C. H. ; H. Q,
and ' Come, ye faithful, raise the strain ' (H. A. M. ;
392 SOME FAMOUS HYMNS
C. //.). Both these are translated by Dr. Neale
(in his Hymns of the Eastern Church), and both
are by the same author, St. John of Damascus,
a Christian poet and philosopher of the eighth
century, who ended his days in the monastery of
Mar Saba, near the Dead Sea ; and who is, as all
have agreed, the greatest of Greek hymn-writers.
Of St. John's two hymns it is especially the first
which may claim notice as one of the famous
hymns of the world, the series (for Easter morning)
to which it belongs being called the " Golden
Canon," and sung throughout the Greek Churches
as the opening hymn for Easter-day. A " Canon "
in the Greek service-books is the name applied to
a series of hymns, sung in a certain invariable
order, and governed by fixed rules, during Matins
on certain days. The second of our Greek hymns,
also by St. John of Damascus, is part of a
" Canon " for Low Sunday, or, as the Greeks call
it, St. Thomas's Sunday.
It need hardly be said that these Greek hymns
were quite unknown to our own fathers ; nor is it
likely that more than a few versions, turned into
metre, or fragments from among them, will find
their way into our hymn-books. We are far more
at home in the West with the hymns of the Latin-
speaking Churches, the true progenitors of our
own, as the Latin services are (on the whole) of
our Book of Common Prayer. The old English
rule for some centuries was that no hymns were
sung in the Offices for the Hours on Easter-day
itself. But the great service for the day opened
(after the singing of ' Christ being raised from the
SOME FAMOUS EASTER HYMNS 393
dead,' etc.) with the splendid processional of
Fortunatus, ' Salve Festa dies/ probably for many
centuries the most popular Easter hymn in the
world. It was translated by Cranmer, and his
design was to print it after the Litany, as a special
hymn for Easter ; but his translation is now lost.
It has become known in late years through more
than one translation, ' Welcome, happy morning '
(H. A. M., C. H., and H. Q, and has recently
acquired new popularity, in London especially,
through Mr. Baden Powell's fine tune to a version
(I believe by Mr. Chambers *), * Hail, festal day, for
evermore adored.' The original is probably the
finest processional hymn in the world. There are
in the York Processional imitations of it for
Ascension, and for a Church Dedication. Each
day in Easter week had its own " sequence " hymn
in the Sarum Missal ; the best known of these is
the ' Victimae Paschali,' of which a free version is
in H. A. M. 131. This was long sung by the
Lutherans, and in some German hymn-books is
still printed in the original Latin. Of the other
Latin Easter hymns, the most famous were the
following : — 'Ad ccenam Agni,' of which H. A. M.
has two versions, 127 and 128 ; the former a fine
one, by Mr. Campbell, also in C. H., translated
from the modern Roman version of this hymn ;
the latter reproducing nearly all its original quaint-
ness. It was originally a hymn to be sung by the
newly baptized in their white dresses, on the first
Sunday after Easter. 'Aurora lucis rutilat/ a
very fine hymn in three parts, is in H. A. M. 126,
1 Signed " W. A." in Lyra Eucharistica (Julian).
394 SOME FAMOUS HYMNS
and a version of the first part, by Dr. Hort, in
C. H. 130. Both these hymns are, at latest, of
the sixth century; they are sometimes called St.
Ambrose's, and, at any rate, belong to his school.
The hymn for the eves of Sundays in Easter, ' Ye
choirs of new Jerusalem' (H. A. M. 125), is attri-
buted to a French bishop, St. Fulbert of Chartres,
of the eleventh century. ' The strife is o'er ' (' Finita
jam sunt praelia') is referred by Dr. Neale to the
thirteenth century. It is in H. A. M., C. H., and
H. C.
The Reformation, as every one knows, divided
the Reformed Communions into psalm-singing and
hymn-singing bodies. Till early in the present
century no hymns were sung in our churches, and
at Easter it was the fashion to use the very tame
and prosaic paraphrases of the Easter Anthems,
which had found their way to the end of the New
Version of Psalms. There was, however, one
singular and important exception, the familiar
' Jesus Christ is risen to-day — Alleluia ! ' Its
origin was for a long time unknown ; and it is still
impossible to discover under what circumstances it
attained its unique position. The original is an
Easter carol of the fourteenth century still ex-
isting at Munich, apparently written in imitation
of the famous Christmas carol ' Puer natus in
Bethlehem/ l A translation of a portion of this in
three verses appeared in English in a book of
sacred melodies called Lyra Davidica, in 1708.
From this translation our present first verse is
1 See, however, Diet, of Hymnology, p. 596 ii., where the
original is given as Surrexit Christus hodie. — H. H.
SOME FAMOUS EASTER HYMNS 395
taken. The second and third verses, however,
were replaced in 1749 (in Arnold's Compleat
Psalmodisf] by the two with which we are all
familiar, which, though in no sense a translation of
the old carol, breathe the same spirit, and have
made the whole into a good hymn. The tune,
commonly attributed to Dr. Worgan (but published
before his birth), was thought by Sir John Goss to
be by the celebrated Henry Carey; possibly he
also translated the words.
Germany, the land of vernacular hymns, pro-
duced many Easter hymns. The grandest of all
these was Luther's own, far less known in England
than it deserves ; it was the first German hymn
ever translated into English (by Myles Coverdale,
the reforming Bishop of Exeter, under Henry
VIII.). About thirty years ago a fine version by
the late Mr. Massie was inserted in Mercer's
Hymn-book, with the chorale to which it is usually
sung ; an abbreviated version of the hymn (' Christ
Jesus lay in death's strong bonds') is in Church
Hymns, 129. There is a still earlier hymn, a recast
of an old Bohemian hymn ('Christus ist erstan-
den '), which, through Miss Winkworth's version,
' Christ the Lord is risen again ' (H. A. M. and
C. H.) is happily now well known and loved. One
other German Easter hymn may be mentioned,
the lovely 'Jesus lives ' (H. A. M. ; C. H. ; H. £),
of Christian Gellert, the saintly old Professor at
Leipsic (d. 1769), the teacher of Lessing and
Goethe.
The most famous Easter hymn of purely English
origin is probably Charles Wesley's ' Christ the
396 SOME FAMOUS HYMNS
Lord is risen to-day' (C. H. and H. C. 210), one
of the same set with his better-known Christmas
and Ascension hymns. It is a pity it has not
found a place beside these in Hymns Ancient
and Modern, as well as the little-known but very
striking Epiphany hymn in the same series. They
appeared in 1739. It is too soon to say whether
any later hymns will grow to be famous. But
there are one or two, such as Bishop Wordsworth's
florid but stately ' Alleluia ! Alleluia ! hearts to
heaven and voices raise' (H. A. M. and C. //".),
and Mr. Chatterton Dix's 'Alleluia ! sing to Jesus'
(H. A. M. and C. H.), which bid fair to take root
among us ; to which I feel strongly disposed to
add one by Mrs. Cousin in a Scotch book, * To
Thee, and to Thy Christ, O God,' Mr. Baring
Gould's touching ' On the Resurrection morning '
(//. A. M. and C. //.), and ' O Voice of the Beloved '
(for Easter Monday), by the late Vicar of Settle,
Mr. Jackson Mason, a "sweet singer" too early
lost to the Church, all of them likely to become
better known and loved ere long.
The list ought not to close without the mention
of One hymn, which though not formally an Easter
hymn, is so full of Easter teaching and spirit as to
form a noble close to the services of the " Day
of Days/' namely, 'Jerusalem luminosa,' 'Light's
abode, celestial Salem' (H. A.M. 232), a selection
by Dr. Neale from a long hymn for the dedication
or restoration of a church. It is of the fifteenth
century, and is found in a hymn-book at Carlsriihe.
How wonderfully these unknown singers of the
past live on in their inspiring strains !
SOME FAMOUS ADVENT HYMNS
ADVENT is not one of the earliest of the Church
Seasons. Although in many Churches, especially
those in France, a penitential season, of length
variously prescribed, was observed as a preparation
for Christmas early in the sixth century, it was
not until the close of that century, that the four
Sundays in Advent became, with their due collects
and gospels, a part of the recognized order of the
Roman Church under St. Gregory the Great ; nor
did their use become general for nearly a century
and a half longer. But hymns on the subject of
our Lord's Advent are found earlier than the
formal observance of the season ; though, as might
be expected, they are mainly hymns of preparation
for Christmas, and celebrate the first coming of
our Lord.
The typical primitive Advent Hymn is St.
Ambrose's ' Veni Redemptor gentium,' one of the
most stately and solemn of his hymns. A fine
translation of it, by the late Mr. Morgan, was
inserted in the enlarged edition of PL A. M.,
where it is No. 55.1 The allusions to the manger
show that it was intended for use on Christmas
Eve or Day, and it was doubtless originally a
1 ' O come, Redeemer of mankind, appear.'
397
398 SOME FAMOUS HYMNS
hymn for vespers at Christmas ; but it is essentially
an Advent hymn,. and was thus used more com-
monly in the middle ages, celebrating our Lord's
two-fold coming and the Church's expectation of
both. This hymn was very widely used ; it was
translated by Luther, and a version of it in
German, by Franke, has become popular in the
Lutheran Churches. Franke's is a fine translation,
and as its language is better adapted for modern
use than the plain-spoken phraseology of the
Latin, it was made the basis of Professor Hort's
admirable version of the hymn in C. H. 70. A
little later, probably, comes another hymn from
Milan, 'Conditor alme siderum ' (H. A. M. 45,
C. H. 65). This, too, was universally employed
through the middle ages, and has found its way
through more than one translation into German
books. Its popularity in England has been,
unfortunately I think, overshadowed by that of
another hymn of the same date, ' Vox clara ecce
intonat,' known to us chiefly through Mr. Caswall's
very spirited and melodious version of it, * Hark ! a
thrilling voice is sounding ' (H. A. M. 47, C* H.
67). A third hymn, equally popular in the middle
ages, 'Verbum Supernum prodiens,' also of the
Ambrosian school, is less known to us, but it
appears as No. 46 in H. A. M. It was the Morn-
ing Hymn for every day in Advent. All three
hymns were revised (and as usual nearly spoiled)
by the compilers of the Roman breviary in the
sixteenth century. The seventeenth and eighteenth
centuries brought a large crop of Latin Advent
hymns, of the same type, into the various French
SOME FAMOUS ADVENT HYMNS 399
breviaries, from which thirty or forty years ago
several passed into our English hymn-books. The
best of them is Charles Coffin's ' On Jordan's
bank' (H. A. M. 50, C. H. 71), both translations
being revisions of Mr. Chandler's. Of our English
hymns on the First Advent, the one to which I
would give the palm is undoubtedly Doddridge's
noble ' Hark, the glad sound ! the Saviour comes,'
written December 28, 1735, probably (as was his
custom) to be sung after a sermon on St. Luke iv.
17-19. This is in nearly all English hymn-books.
The Bishop of Exeter has rescued from oblivion,
for the Hymnal Companion, another good hymn of
a similar type, by Dr. Watts : ' Joy to the world !
the Lord is come ' ; but it is, in my judgment,
inferior to Doddridge's.
Bishop Jeremy Taylor's Golden Grove (written
about 1654) contained a series of irregular odes,
which he called "Festival Hymns." They were
meant for private use. From one of these, for
Advent, ' Lord, come away,' Earl Nelson con-
structed a really fine hymn for the Salisbury
Hymn Book, which was inserted in C. H. 66. It
has, however, failed to attain the popularity which
I think it deserves. Bishop Heber had previously
failed in another attempt at adapting the same
hymn. It is on the Gospel for the First Sunday
in Advent. Lord Nelson's hymn begins, ' Draw
nigh to Thy Jerusalem, O Lord.'
I must not leave this part of my subject without
a reference to an interesting early usage in Advent,
which has left its mark on our hymns, I mean the
practice of singing a special short anthem or
400 SOME FAMOUS HYMNS
antiphon at Evensong on each of the eight days
before Christmas Eve, beginning with December
1 6. The words in the calendar against that day,
"O Sapientia," may have puzzled some readers.
They are meant to indicate the use of the first of
these short hymns, " O Wisdom that earnest forth
out of the mouth of the Most High, mightily and
sweetly ordering all things, come and teach us the
way of understanding." It is founded on a passage
(viii. i) in the apocryphal Book of Wisdom. The
other six antiphons are all of them invocations to
our Lord under some one of His Old Testament
names, attributes, or symbols, and were supposed
to represent the longing of the faithful in old days
for His appearing. In the twelfth century (ac-
cording to Dr. Neale) they were collected into a
metrical hymn : 'Veni, veni, Emmanuel' ; and five
of them now form an admirable hymn for the last
fortnight of Advent (//. A. M. 49), and all seven
in C. H. 74, so arranged that one verse may, if
desired, be sung on each of the appropriate days.
But the H. A. M. form, with its lovely mediaeval
melody, is the most popular.
In the middle ages, especially in the sorrows
and troubles of Europe in the eleventh century,
the thought of our Lord's second coming to judg-
ment came more and more prominently before the
minds of believers. A notion had sprung up that
the end of the thousandth year of the Christian
era would witness the consummation of all things ;
and the awe and terror of coming judgment lasted
on for a long time afterwards. Peter Damiani's
awful hymn, * Gravi me terrore pulsas,' which its
SOME FAMOUS ADVENT HYMNS 401
translator, Dr. Neale, calls the " Dies Iroe of the
individual life" (Neale, Med. H.y p. 52), was a
symptom of the feeling of his day (1002-72). A
century later we have the ' Hora novissima ' of
Bernard of Cluny (' The world is very evil,' H. A.
M. 226), though the later stanzas, ' Jerusalem the
Golden,' have taken a far greater hold upon our
own less serious century. And then, standing out
in unparalleled grandeur above every other "Judg-
ment " hymn, old and new, there appears before us
the unapproachable 'Dies Irae,' probably written
by Thomas of Celano, the friend and biographer
of St. Francis of Assisi, about the middle of the
thirteenth century. There is no need to quote
here the judgment of critics, who all agree in
doing homage to the majesty of the ' Dies Irae.'
The best proof of its power lies in the fact that it
has more or less influenced almost everything that
has since been written on the subject of the last
judgment. The hymn has been many times
translated into various European languages. Of
late years Dean Alford and Archbishop Trench
have been among its translators into English ; but
the best version for singing is the very remark-
able one by the late Dr. Irons, which appears in
H. A. M., in C. H., and in the Hymnal Companion^
and which Dr. Dykes's noble setting has made still
more impressive. The fine paraphrase of a part
of the hymn by Sir Walter Scott, in the Lay of
the Last Minstrel, — 'That day of wrath, that
dreadful day,' — is also to be found in H. A. M.
and in Bishop Bickersteth's book.
Numberless have been the hymns either sug-
c c
4O2 SOME FAMOUS HYMNS
gested by the 'Dies Irae,' or at least influenced
by its train of thought. Among the best known
is ' Great God, what do I see and hear ? ' a
hymn universally, but quite erroneously, known as
Luther's, since he had nothing to do with either
the words or the music. The tune was a chorale
by Klug, written after Luther's death. The hymn,
all but the first verse, is by the late Dr. Collyer,
a Congregationalist minister. It may be fairly
said that the hymn is one which has been popu-
larized by its tune, and I own I should much like
to see it some day superseded by Mrs. Leeson's far
more hopeful and beautiful hymn in the same
metre, ' Stand we prepared to see and hear' (C. H.
505), which strikes the true keynote of preparation
for the coming of the Lord. But I fear I shall
not carry my readers with me.
The Wesleyan hymnody, as might be expected,
dealt largely with the expectations of the Second
Advent, and to it we owe the most famous of
English "Judgment" hymns — that which most
readers would recognize as the Advent hymn if
none other were named ; I mean, of course, ' Lo !
He comes.' This hymn, as we know it, is a curious
refutation of the popular theory that a hymn
ought always to appear exactly as its author wrote
it. The original writer, John Cennick, one of
Wesley's best preachers (though he afterwards left
the Wesleyans), is well known as the author of
' Children of the heavenly King.' Cennick's
Judgment hymn appeared in 1752, and six years
afterwards it was recast by a man of genius,
Charles Wesley, and became what it is now. My
SOME FAMOUS ADVENT HYMNS 403
readers may like to see what they would have had
to sing if Charles Wesley had left the hymn as its
author wrote it. Happily he saw its capabilities —
" Lo ! He cometh, countless trumpets
Bow before the bloody sign ;
Midst the thousand saints and angels
See the glorified shine !
Hallelujah !
Welcome, welcome, bleeding Lamb !
Now His merit, by the harpers
Through the eternal deep resounds ;
Now resplendent shines [sic] His nail-prints,
Every eye shall see His wounds ;
They who pierced Him
Shall at His appearance wail."
There are four more stanzas, which it is needless
to give ; one of them, * Now redemption, long
expected/ is still found in some versions of the
hymn. But it is to Wesley, not to Cennick, that
we really owe the words which touch so many
hearts in the dusk of the solemn Advent afternoon.
We must not forget, among English Advent
hymns, Wesley's striking " Watch-night " hymn,
* Thou Judge of quick and dead/ nor Doddridge's
' Ye servants of the Lord ' ; John Newton's ' Day
of Judgment ' seems to me only a weaker ' Lo !
He comes.' These three are all in the Hymnal
Companion^ and the first two in H. A. M.
The " Second Advent " hymns hitherto men-
tioned all bring into prominence the ' Dies Irae '
side of the Last Day, and, except Mrs. Leeson's,
scarcely touch upon that aspect of it presented by
our Master's exhortation to His faithful disciples :
404 SOME FAMOUS HYMNS
" Look up, and lift up your heads, for your re-
demption draweth nigh." Of late years, however,
this element of believing and hopeful expectation
has been largely awakened in the Christian Church,
and has found its expression already in her songs.
Such hymns as Mr. Hensley's ' Thy kingdom
come,' Mr. Tuttiett's noble ' O quickly come,' and
Miss Havergal's beautiful and jubilant 'Thou art
coming, O my Saviour' (all in H. A. M.}, are
indeed treasures for which we must be thankful to
the Divine Spirit who is breathing new life into the
waiting Church. But the great singer of Advent
expectations is he who so recently has passed
within the veil, Horatius Bonar. Such hymns as
'Come, Lord/ and tarry not/ 'The Church has
waited long,' ' Far down the ages now ' (all in
C. //., and the last also in the new appendix to
H. A. M.), may well help to rekindle in many
hearts that " looking for the blessed hope and
glorious appearing of our Lord and Saviour Jesus
Christ," which was the especial characteristic of
the Church of the first days, and for lack of which
she has been, till of late, shorn of so much of her
strength, and chilled in the energy of her love.
CHILDREN'S HYMNS BY MRS.
ALEXANDER
THE present century has done much for the
religious life of children within the Church. In
nothing is this more manifest than in the provision
made for their devotions. Hymns for children as
children were all but unknown before the Reform-
ation. The famous " Shepherd " hymn of Clement
of Alexandria is not really a hymn at all, nor is
it fitted or intended for use by a child. The yet
more famous 'All glory, laud, and honour' (at-
tributed, on doubtful authority, to Theodulf of
Orleans) was written, no doubt, to be sung by
chorister boys, but merely as an adjunct to the
Palm Sunday Offices ; and the hymns which
Savonarola taught the boys at Florence were the
product of a noble but merely local and temporary
revival. A "children's hymn-book" in the middle
ages meant a collection of the usual Office Hymns
and Sequences, with notes and helps to construing
• — a school-book for the choristers' schools. One
such is preserved in a Cheshire church, with a
grim frontispiece representing three little boys
seated on a low bench before a stern ecclesiastic,
who wields a formidable birch-rod ; — a curious
405
406 SOME FAMOUS HYMNS
illustration of the method then accepted of " teach-
ing a child to be good." The Reformation brought
at least the possibility of a change, though it was
long before the change came. There is, indeed,
no manual of Christian teaching in any country to
be compared to our Church Catechism ; but how
much " accommodation " and exposition it needs
to make it a child's book ! Luther, indeed, under-
stood children's religion, as his Christmas hymn
for his boy Hans shows us ; and we have occasional
glimpses, from time to time, of light upon children's
spiritual needs ; Herrick's lovely * Grace ' is one
such ; but still there was wanting a real sympathy
with the beginnings of child-like religion. Ken's
' Good Philotheus ' is no child, but a sixth-form
boy.
We come to Isaac Watts as the pioneer in the
attempt to provide children with hymns and
prayers of their own. Watts, though a valetu-
dinarian old bachelor, was a kindly little man,
really fond of children, and his Divine and Moral
Songs were a labour of love. There is much to
commend in his work. With all the quaintness,
there is in his Moral Songs a " sanctified common-
sense " which is excellent ; and he now and then
rises into real poetry, as in the ' Cradle Hymn,'
which Tennyson has singled out for praise. In
the Divine Songs there are fine thoughts here and
there — thoughts of a devout and God-fearing mind.
But Watts never rose beyond the theology of his
environment ; and that theology was singularly
ill-adapted to call out the elements of a child's
religion. He never, to begin with, grasped the
CHILDREN'S HYMNS BY MRS. ALEXANDER 407
idea of a child's covenant relation with its Father
in heaven. His children were not even prodigal
sons ; they had never yet been in the Father's
House at all. He writes a hymn for believers
who practise infant baptism, and gives those who
don't a hint to leave out certain verses. For
Infant Baptism was to him a devout and graceful,
but purely optional form— just as one might pre-
pare a book for " believers who practise " chanting
the Psalms. He is, of course, like all his school,
happily inconsistent ; he loves children so much
that he believes in his Master's love for them ; but
he does not believe that a Christian child belongs
to Christ in any special sense at all. Contrast St,
Matthew xviii. 10, with such words as —
" Can such a wretch as I
Escape this cursed end ?
* * * *
Then will I read and pray,
* * * *
Lest I should be cut off to-day,
And sent to eternal death."
Or consider the difference of the conception of the
character of God as revealed by Christ in the
words, " It is not the will of your Father which is
in heaven that one of these little ones should
perish," with that embodied in the monstrous
lines —
" What if the Lord grow wroth, and swear,
While I refuse to read and pray,
That He'll refuse to lend an ear
To all my groans another day ?
408 SOME FAMOUS HYMNS
What if His dreadful anger burn
While I refuse His offered grace,
And all His love to anger turn,
And strike me dead upon the place ?
3Tis dangerous to provoke a God !
His power and vengeance none can tell :
One stroke of His Almighty rod
Shall send youag sinners quick to hell "
and so forth. The contrast between this and the
' Cradle Song ' shows the difference between a
good man writing from his own heart and from
the necessity of being consistent with the traditional
theology of his school.
Charles Wesley, who thought that Watts had
" succeeded admirably well " in letting himself
down to children, himself wrote, he tells us, on the
other plan of lifting them up to us. But except
the fine ' Captain of our Salvation/ for the Kings-*
wood pupils, there is nothing worth noting in the
first part of his hymns for children, certainly
nothing so good as Watts's best. His Hymns for
the Youngest contain, however, some really beauti-
ful little hymns, the first being ' Gentle Jesus,
meek and mild/ It is true he sometimes "lets
himself down " so much, that some of his lines
are absolutely silly ; and sometimes, in trying to
lift up the children, loses hold of the little hands.
Nor does his theology, on the whole, differ much
from Watts's. The repentance, faith, hopes, and
terrors of the little ones are still cast in the mould
of their elders. The foundation text of a child's
religion is still read backwards — " Except the little
children be converted, and become like you."
The establishment of Sunday Schools doubtless
CHILDREN'S HYMNS BY MRS. ALEXANDER 409
brought a new demand for children's hymns ; and
soon a far truer note was struck by the Taylors of
Ongar. The authoresses of the Hymns for Infant
Minds and Hymns for Sunday Schools found out
at last how to put into really childlike words
the root-truths of every child's faith. Dissenters
though they were, and (I believe) Baptists, the
groundwork of all true Church teaching is in such
hymns as ' Great God, and wilt Thou condescend/
' Lord, I would own Thy tender care,' ' Lo, at noon
'tis sudden night ' (a really sublime hymn on the
Passion), ' Jesus Christ, my Lord and Saviour.'
* Jesus, Who dwelt above the sky,' though the most
popular of all, has grave defects of taste and
doctrine. And more might be enumerated. But
now " all can grow the flower " from the seed
which the Taylors sowed ; and the luxuriance of
Nonconformist child-hymnody is such that it
would be invidious to select names. But it is to
be noted that the best of these are those that have
shaken themselves most free from the dominant
theology of Watts's day, and dwell mainly upon
the Fatherhood of God, the love of the Good
Shepherd, and the personal relation of the child
to Him. Such are those of Mr. Midlane (' There's
a Friend for little children '), Mrs. Luke (' I think
when I read that sweet story of old '), and Mrs.
Duncan (' Jesus, tender Shepherd, hear me ').
And now as the spirit of hymnody began to
awake within the English Church, and one singer
after another arose to translate the words of the
past, or to add new treasures to the ever-growing
store of Church hymns, there arose a new demand
410 SOME FAMOUS HYMNS
for definite Church teaching in the songs put into
the lips of our little ones, and the Church of
England began to produce children's hymns of her
own, conceived in the spirit of her Prayer Book
and Catechism. Isaac Williams's Hymns on the
Catechism, though rather hard and formal, were a
step in the right direction ; then came the suc-
cessive parts of Neale's Hymns for Children^ many
of them devout and instructive, but not inspired ;
Mrs. Leeson's Hymns and Scenes of Childhood ;
and a most excellent and useful, though rather
unchildlike book, The Child's Christian Year, to
which Keble contributed, and in which appeared
many of Anstice's hymns, and some by Cardinal
Newman's sister, Mrs. Mozley. But none of these
were all we wanted for our little ones. At last, in
1848, amidst the storms of political revolution and
social agitation, when a new tide of thought was
flowing full and strong into English religious life,
in the year which saw Tennyson's splendid
maturity in the ' Princess/ and Charles Kingsley's
brilliant dawning in the 'Saint's Tragedy,' there
came quietly and unnoticed into the Church, from
the far north of Ireland, a little book signed by no
name but the three modest initials, " C. F. H." ; a
book which will live upon the lips of generations
of children yet unborn, even of many who will
perhaps never care to read the two other great
poems ; and will put into the mouth of thousands
of " babes and sucklings " the first notes of that
praise which God will perfect on high.
Miss Humphreys, as she then was, had already
published one or two graceful volumes of verse for
CHILDREN'S HYMNS BY MRS. ALEXANDER 411
young people, and two years before had brought
out, with a Preface by Dr. Hook, a little book of
Verses for Holy Seasons, dedicated to John Keble.
These are arranged according to the Sundays and
Holy Days of the Christian Year. They scarcely
give promise of what was to come; but there is
much beauty in them here and there. One
specially lovely poem on the healing of the deaf
stammerer has, I believe, been reprinted in her
Moral Songs. But the " Verses " were not hymns.
It is superfluous to praise the Hymns for
Little Children, which must have sold by the
million. Its true praise is in the thousands of
little lips which daily utter such strains as, ' Now
the dreary night is done,' ' All things bright and
beautiful,' ' Once in royal David's city,' * Do no
sinful action,' * There is a green hill far away,'
and many another. It was an excellent plan to
make the hymns follow the order of the Church
Catechism, upon which they are so good a
commentary.
The Hymns for Little Children were followed
by the scarcely less beautiful, but less known
Narrative Hymns on the Gospels ; and these again
by the Verses on Subjects in the Old Testament,
containing, among others, the noble poem on the
' Burial of Moses,' which the late Lord Houghton
— no mean critic — pronounced to be the finest
sacred lyric in the language. Before these were
given to the world, Miss Humphreys had married
Mr. Alexander, one of the two Irish deans who
took the Church of England by storm at the York
Church Congress, and who have now been long
412 SOME FAMOUS HYMNS
recognized as the two most eloquent preachers on
the bench of Bishops.1 Mrs. Alexander's hymns,
however, as is well known, are by no means all
written for the little ones. Some of these best
known .and loved first appeared in the S.P.C.K.
Psalms and Hymns, 1850, edited by the late Mr.
Fosbery of Reading. Among these were ' Jesus
calls us ; o'er the tumult,' * The roseate hues of
early dawn/ ' The golden gates are lifted up.'
The beautiful 'When wounded sore the stricken
soul ' is a little later. This hymn is understood to
be her husband's favourite.
Mrs. Alexander edited for Messrs. Macmillan
a charming little Sunday Book of Poetry for the
Yoiing> one of the " Golden Treasury " series ; less
known than it deserves. She is frequently asked
to write hymns for special occasions. Some of
the Hymns for Saints' Days in Hymns Ancient
and Modern are hers, including a beautiful one for
St. Peter's Day, * Forsaken once, and thrice denied.'
Some of these, however, are less adapted for
singing than her earlier hymns. She has also
written a pretty collection of Moral Songs, and
one or two allegories and tales ; among them a
rendering into verse of the lovely legend of Saint
Francesca of Rome, called ' The Legend of the
Golden Prayers.'
Many years ago two ladies in a country house
were watching all night in terrible anxiety by the
bedside of the child of one of them, who had been
struck down by a dread accident. As night slowly
passed into dawn hope seemed to die out of their
1 She died after this paper was written.
CHILDREN'S HYMNS BY MRS. ALEXANDER 413
hearts. Suddenly from the adjoining nursery rose
the clear, fresh voice of the sufferer's little brother,
saying, as he sat up in bed —
" Now the dreary night is done,
Comes again the glorious sun."
The tones came like a message of hope to the two
weary watchers ; and the hope new kindled found
fulfilment ere long.
GENERAL INDEX
ADAMS, Sarah, 381
Advent, and Advent Hymns, 397
Alexander, Mrs., 410
Alford, Dean, 374
Allen, James, 320
American Hymn-Book, 169, 222,
231, 286
Attwell, Professor, 102, 117, 167
Auber, Harriet, 346, 381
Augustine's definition of a Hymn,
161, 225
Authorized Hymnal, 206, 260, 284
Baker, Sir Henry W., 47, 280, 374
* Baldur, death of,' 25
Barbauld, Anna, 381
Barnes, 66
Baxter, Richard, 309
Bickersteth, Bishop E. H., 70, 123,
139, 399
Bird, F. M., letter from, 171
Blunt, Rev. Gerald, 23, 69
Bonar, Horatius, 376, 387
Bonar, Andrew, 388
' Bondage of Creeds,' 40
'Book of Praise,' 238
Brock, Mrs. Carey, 87
' Burial of Moses,' 411
Burns, the brothers, 388
1 Canon ' in Greek service books,
392
Caswall, Rev. Edward, 367
Cennick, John, 318, 340, 402
Centuries, l6th, I7th, poor in
hymnody, 199
Chandler, Rev. John, 352
Child's Christian Year, The, 410
' Children's Almanac,' 156
Children's Hymns, 405
' Children's Hymn-Book,' The, 64,
87, 95, 98
' Children's Hymns and School
Prayers,' 64
Chillon, 100
Choral Associations, value of, 256
' Christian Observer,' The, 329
'Christian Year,' The, 240, 359
'Church of England Hymn-Book,'
The, 92
Church of England Temperance
Hymn-Book, 70
' Church Hymns,' 72, 95, 98
Collins, Henry, 368
Compton, Rev. Berdmore, 74, 82
Conder, Josiah, 342
Copyright of hymns, 123
Cosin, Bishop, 303
Cotterill, Rev. Thomas, 340
Coverdale's collection of hymns,
195
Cowper, William, 237, 324
Cradle Hymn, Watts's, 406
Cranmer, Archbishop, 187
Creeds are hymns, 232
Crewe Green, 36
Critical estimate of Canon Ellerton's
hymns, 161
Grossman, Samuel, 309
Denmark, hymns of, 78
' Dictionary of Hymnology,' 156
416
GENERAL INDEX
Doddridge, Philip, 200, 314
' Dream of Gerontius,' 365
Drummond, William, 351
Elizabeth, Injunction of, 196
Ellerton, John, birth and baptism,
1 6 ; his descent and parents, 1 6 ;
at Norham-on-Tweed, 18 ; death
of his father and mother, 18;
early boyhood in London, 1 8 ;
unfulfilled prophecy, 19 ; at
Ulverston, 20 ; goes to King
William's College, 20 ; at Bra-
thay, 21 ; matriculates at Trinity
College, Cambridge, 21 ; Cam-
bridge Society, Henry Bradshaw,
Dr. Hort, 21 ; influence of Mau-
rice's works on his mind, 21 ; tone
of his Churchmanship, 22 ; Col-
lege life, Rev. G. Blunt's recol-
lections of him, 23 ; competes for
the Chancellor's medal, 24 ; or-
dained Deacon, 24 ; curate life
at Easebourne, 32 ; ordained
Priest, and appointed Senior
Curate of Brighton, and evening
Lecturer at St. Peter's, 33 ; Fred-
erick Robertson, 34 ; appointed
Vicar of Crewe Green, 36 ; mar-
ries, 36 ; activity as a Parish
Priest, 37 ; ' Bondage of Creeds,'
40; the Endless Alleluia, explan-
ation of the term "endless" by
Sir H. Baker, 46 ; hymns written
at Crewe Green, 46 — 60; ap-
pointed Diocesan Inspector, 63 ;
presented to the Rectory of
Barnes, 65 ; disabled by illness,
98 ; resigns Barnes, 98 ; retires
to Switzerland, 98 ; Chaplain at
Pegli, 102 ; appointed Rector of
White Roding, 115 ; publishes
' Hymns Original and Trans-
lated,' 127 ; stricken with pa-
ralysis, 156; withdraws to Tor-
quay, 157 ; resigns White Roding,
157 ; nominated Canon of St.
Albans, 157 ; death, 158; funeral,
158
Elliott, Charlotte, 381
English hymnody, recent growth of,
192 ; begins in l8th century, 199 ;
its subjective character, 202 ; past
history of, 185
Faber, Rev. F. W., 369
Faioum fragment, The, 119
Florence, 112
Flowerdew, Alice, 381
Free Church of Scotland, its
founders, 378, 389
Gales, Mr., 338
German hymns, the older, 78, 278 ;
the later, 204
Grant, Charles Lord Glenelg, 349
Grant, Sir Robert, 349
Greek hymns, 392
Hammond, William, 351
Havergal, Frances Ridley, 276, 384
Heber, Bishop Reginald, 230, 330
Heber, Richard, 330
Henry VIII. Primer, 193
I linstock, 6 1
< Holy Year,' The, 376
Hort, Dr., 119
How, Bishop Walsham, 64, 70,
82, 87, 116
Hymn, Augustine's definition of a,
161, 225
Hymn, original form of, not neces-
sarily the best, 208
' Hymnal Companion,' 98, 124, 270
Hymn-book, principles on which it
should be constructed, 223 ; how
to use, 245
'Hymnologia Christiana,' Dr. Ken-
nedy's, 72, 94, 198
' Hymns and Scenes of Childhood,'
410
' Hymns Ancient and Modern,' 74,
98, 130, 224, 280
' Hymns of Faith and Hope,' 380
' Hymns for Children,' Dr. Neale's,
358, 4io
' Hymns for Little Children,' 411
' Hymns for Schools and Bible
Classes,' 34, 72
' Hymns on the Catechism,' 410
GENERAL INDEX
417
' Hymns Original and Translated,'
127
' Hymns,' Art. in 'Diet, of Christian
Antiquities,' 62
Hymns for Saints' Days, 229 n. ;
care in selecting for singing, 251 ;
giving out in church, 285 ; 'Jeru-
salem,' 235; 'Judgment,' 402;
limits to length of, 242 ; modern
compared with ancient, 204 ; of
the Oxford Movement, 350 ;
private use of, 257 ; sentimental
and sensuous, 238, 239 n., 264 ;
speed in singing, 255 5 when un-
fitted for congregational use, 204
Hymn-singing of former days, 73
'Indwelling, The Great,' 121
Irons, Dr. W. J., 356
Irvine, Edward, 19
Jackson, Bishop, 105
Jewel, Bishop, letter to Peter Mar-
tyr, 196
Keble, Rev. John, 360
Kemble, Rev. Charles, 231
Ken, Bishop, 305
Kennedy, Dr., 72, 198
Leeds, singing in the parish church,
249
Litanies, metrical, 95
' London Mission Hymn-Book,' 70
Luke, Jemima, 381
' Lyra Catholica,' 368
' Lyra Eucharistica, ' 96
Lyte, Rev. H. F., 344
Macaulay, Zachary, 329
McCheyne, Rev. R. M., 388
Maian, Cesar, 382
Mant, Bishop, 351
' Manual of Parochial Work,' 68
Martin, St., 143 n.
Mason, Jackson, 396
Mason, John, 309
Matthewson, Rev. Thomas, letter
from, 174
' Mediaeval Hymns and Sequences,'
356
' Memorials of a Quiet Life,' 332
Mercer, Rev. W., 342
Milman, Dean, 334
Monsell, Rev. J. S., 374
Montgomery, James. 337
Moorson, W. M., 37
Mozarabic Liturgy, 51
Mozley, Anne, 381
'Narrative Hymns on the Gospels,'
411
Neale, Dr. J. M., 355
Nelson, Earl, 362, 399
Newman, Cardinal, 363
Newton, John, 201, 325
' Notes and Illustrations to Church
Hymns,' 62, 68, 81
Novalis, 89
Oakeley, Frederick, 369
Olney Hymns, 323, 327, 329
Ouseley, Rev. Sir Frederick, 190
Oxenden, Bishop, 88
Parisian Breviary, 352
'Poor-House, an Italian,' 109
Pope's Ode, 231
'Prayers for School-masters and
Teachers,' 34
Psalms, Book of, 226 ; Metrical, a
mistake, 80
Rhys Prichard, Welsh Hymns, 279
Robertson, Rev. F. W., 34
Robertson of Irvine, 380
S. P. C. K., 67, 77
Salisbury Hymn-book, 362
Sedgwick, Daniel, 211, 276
Shirley, Hon. W., 320
Steele, Anne, 381
Sternhold, Thomas, his Version of
the Psalms, 196
Stubbs, Thomas, funeral of, 52
Synesius, Bishop, 278
Taine, M., 190
Tate and Brady, 197
Taylor, Bishop Jeremy, ' Golden
Grove,' 399
Taylor, the Sisters, 381, 409
DD
GENERAL INDEX
Thomas of Celano, 401
Thornton, Archdeacon, 67
Thring, Prebendary Godfrey, 92
Toplady, Augustus M., 202, 321
Tracts for S. P. C. K.,68
'Twilight of Life,' 121
' Verses for Holy Seasons,' 411
' Verses on Subjects in the Old
Testament,' 411
Veytaux, 99
Walton, Izaak, 306
Watts, Dr., 200, 234, 309, 406
Webb, Benjamin, 356
' Welshman's Candle,' The, 279
Wesleys, Thej 201, 316
White Roding, 116
Wilberforce, W. , anecdote of, 359
Williams, Rev. Isaac, 353
Williams, William, 279
Winkworth, Miss Catherine, 278
Wordsworth, Bishop Christopher,
56, 230 »., 231, 374; on the
doctrinal teaching of hymns,
232
. LIST OF CANON ELLERTON'S
HYMNS, TRANSLATIONS, AND POEMS
PAGE
A CHILD is born in Bethlehem 148
Again the morn of gladness ... ... ... ... ... 64
Again Thou meetest in Thy way ... ... ... ... 129
All my heart to Thee I give 65
Another day begun 55
Ascended Lord, Thy Church's Head 138,140
Before the day draws near its ending 69
Behold us, Lord, a little space 54, 83
Break Thou to us, O Lord ... ... ... ... 69, 125
Bride of Christ, whose glorious warfare ... ... 84, 1 34
Church of Christ, &c. See Bride of Christ, &c.
Come forth, O Christian brothers 53
Day by day we magnify Thee 34
Down the lane at evening time 121
English children, lift your voices 128
Father, in Thy glorious dwelling 48,166
Father! Name of love and fear ! 55
" Follow Me !" the Master spake 140,145
From east to west, from shore to shore ... ... 85, 134
Giver of the perfect gift ! 58,85
Glory in the highest ! let our Church bells ring (dated \^>^)
God, Creator and Preserver ! ... ... ... ... 54
God of the living, in Whose eyes 35
God the Almighty, in wisdom ordaining 53
Hail to the Lord Who comes ... ... ... ... 69
Here in this peaceful time and place of rest 107
420 LIST OF CANON ELLERTON'S
In gladness to Thy House, O Lord 153
I would not linger idly by the strand 121
In the Name which earth and Heaven 57, 83
In the Name which holy angels 68
It was early in the morning 146
Jesu most pitiful 49
Jesu, Who alone defendest 51
Joy ! because the circling year 85
King Messiah, long expected 55583
King of Saints, to Whom the number 56,83
Lift the strain of high thanksgiving 51
Lo, the angel squadrons muster ; lo, the armies of the sky 148
Mary at the Master's feet 56,83
Morn of morns, the best and first 85
Now the labourer's task is o'er 56
Now returns the awful morning 35, 83
O Father, all creating ... 63
O Father, bless the children 128
O friends, from under skies of ashen grey ... ... ... 122
Oh come, all ye faithful, joyful and triumphant ... 57, 86
Oh how fair that morning broke 69
O Holy Spirit, Whom our Master sent 139, 144
O Jerusalem the blissful, Home of gladness yet untold 128, 134
O Lord of life and death, we come 55? 84
O Meat for travellers on their road ... ... ... ... 149
Once more Thy Cross before our view ... ... ... 63
On this the day when days began ... ... ... 48,86
Onward, brothers, onward ! march with one accord ... 71
O Sacred Head, beneath Thy veil of shame 150
O shining city of our God 52
O Son of God, our Captain of salvation 55, 84
O Strength and Stay, upholding all creation ... 85, 160
O Thou in Whom Thy saints repose ... ... ... 53
O Thou Who givest food to all 70
O Thou Whose bounty fills the earth 69
Our day of praise is done 48
Praise our God for all the wonders 33, 7°
Praise our God, Whose open Hand 69
Praise to our God, Whose bounteous Hand 57
Praise to the Heavenly Wisdom 128
Saviour, again to Thy dear Name we raise ... 47, 159
Say, watchman, what of the night ? 140,147
Shine Thou upon us, Lord. (See Break Thou to us,
O Lord) 125 n.
HYMNS, TRANSLATIONS, AND POEMS 42!
Sing Alleluia forth in duteous praise 46
Sing, ye faithful, sing with gladness 54
Speak Thou to me, O Lord 63
Spirit of God, Whose glory 129
Take, dearest, this, thy Lenten thoughts to guide ... 122
The day Thou gavest, Lord, is ended ... ... ... 53
The hours of school are over 34
The Lord be with us as we bend 53
The years pass on. We name them good or bad 151
This day the Lord's disciples met ... ... ... ... 68
This is the day of Light 48
This is the hour when in full brightness glowing 129
Thou in Whose Name the two or three 84
Thou Who once for us uplifted ... ... ... ... 62
T!K>U Who sentest Thine Apostles 63
Thou Who, wearied by the well 70
Thrice Holy, Thrice Almighty Lord 1 28
Throned upon the awful Tree ... ... ... ... 63
Thy Voice it is that calls us, bounteous Lord 68
'Tis come, the day of exultation 139,142
To-day we sing to Christ our King 139,143
To the Name that speaks salvation 59, 86
" Welcome, happy morning ! " age to age shall say ... 49
We sing of Christ's eternal gifts 59
We sing the glorious conquest 55 , 84
What were Thy Forty Days ? 139,141
Wlien the day of toil is done 52
When to the far-off country 155
Within Thy Temple, Lord, of old 70
OTHER HYMNS MENTIONED
PAGE
ABIDE with me 65 «., 89, 348
Ad coenam Agni ... ... ... ... ... 191, 393
Adeste fideles 2315369
Adoro Te devote 79,188^,278
yEterna Christi munera 230 n.
A few more years 378, 390
Alleluia dulce carmen 96
Alleluia! fairest morning 94
Alleluia ! hearts to heaven 396
Alleluia! sing to Jesus ... 396
All glory, laud, and honour ... ... ... ... 356, 405
All hail the power of Jesus' Name 320
All people that on earth do dwell 227
All things bright and beautiful 411
Angels, from the realms of glory 341
Art thou weary 358
As for Thy gifts 198
At the Lamb's High Feast 96,191
Auroralucis 191
Awake, my soul 252
Before Jehovah's awful throne 313
Bread of heaven, on Thee we feed 343
Bread of the world, in mercy broken 336
Brief life is here our portion 356
Brightest and best 335
By Thy birth, O Lord of all 381
Calm me, my God ... ... ... ... ... ... 39°
Captain of our salvation 408
Children of the Heavenly King 320,402
Christ lag in Todesbanden (Christ Jesus lay) ... 96, 191, 395
Christ the Lord is risen again 395
Christ the Lord is risen to-day 191, 395
Christ, Whose glory fills the skies 203,318
OTHER HYMNS MENTIONED 423
PAGE
Christus ist erstanden 191, 395
Christian ! seek not yet repose 383
Come, Lord, and tarry not 390,404
Come, see the place where Jesus lay 191
Come, ye faithful, raise the strain 391
Come, ye thankful people, come 374
Conditor alme siderum 398
Creator of the rolling flood 336
Dayof Judgment 403
Days and moments quickly flying 368
Depth of Mercy 318
Dies Irae 240, 356, 401
Disposer Supreme 354
Draw nigh to Thy Jerusalem 399
Em feste Burg 228,240
Exultet orbis gaudiis 230 n.
Far down the ages now 390,404
Far from my heavenly home 347
Far from the world, O Lord, I flee 236
Finita jam sunt prselia 394
For ever with the Lord 342
Forsaken once, and thrice denied 412
For thee, O dear, dear country ... ... ... ... 357
Forth from the dark and stormy sky 336
Forth in Thy Name 93
From Greenland's icy mountains 333
Gentle Jesus 408
Gird thee at the martyr's shrine 95
Glorious things of Thee are spoken 328
Glory be to Jesus 368
Glory to Thee, my God, this night 307
God of mercy, God of grace 347
God moves in a mysterious way 327
Go, labour on 39°
Golden harps are sounding ... ... ... ... ••• 386
Gravi me terrore pulsas 4°°
Great God, and wilt Thou condescend 4°9
Great God, what do I see and hear 4°2
Guide me, O Thou Great Jehovah 279
Hail, festal day 393
Hail, gladdening Light ... ... ... ••• ••• 3^5
Hail, Thou once despised Jesus 32°
Hail to the Lord's Anointed 34*
Hark ! a thrilling (vox dara ecce intonat} 398
Hark! hark, my soul ... ... ... ••• •••• 372
424 OTHER HYMNS MENTIONED
PAGE
Hark, my soul ! it is the Lord 327
Hark, the glad sound 315, 399
Hark! the herald-angels sing 190,318
Heal us, Emmanuel ... ... ... ... ... ... 327
Heaven at last 390
High let us swell our tuneful notes 315
Holy, Holy, Holy 236, 335
Hora novissima 401
Hosanna to the Living Lord 336
Hosanna to the Prince of Light ... 191
How sweet the Name of Jesus sounds 328
I heard the voice of Jesus say 379, 390
I lay my sins on Jesus 378,390
I think when I read 409
I was a wandering sheep 378,390
I was wandering and weary 372
Inspirer and Hearer of prayer 322
Jam lucis 203
Jerusalem, my happy home 235
Jerusalem the golden 235 «., 357, 401
Jesu, Lover of my soul ... ... ... ... 236, 318
Jesu, meek and lowly ... ... ... ... 224, 368
~esu, my Lord ... ... ... ... ... ... 368
esu, the very thought of Thee 368
esu, the very thought is sweet 356
esus calls us 412
_ esus Christ is risen to-day 191,241,394
Jesus Christ, my Lord and Saviour 409
Jesus lives (Jesus lebf) 395
"esus, Master, Whom I serve 386
esus, tender Shepherd 409
esus shall reign ... ... ... ... ... ... 313
esus, Who dwelt above the sky 409
oy to the world 399
Lead, kindly Light 89,364
Light's abode, celestial Salem 356,396
Lo, at noon 'tis sudden night 409
Lo ! God is here 319
Lo! He comes 240,318,402
Lord, come away 399
Lord, I would own Thy tender care 409
Lord, in this dust Thy sovereign voice 365
Lord, in this Thy mercy's day 354
Lord Jesus, think on me 278
Lord of mercy and of might 336
Lord of our life 89
Lord, speak to me that I may speak 386
OTHER HYMNS MENTIONED 425
PAGE
Lord, teach us how to pray aright ... ... ... ... 342
Media vita in morte sumus 302
Mistaken souls ! that dream of heaven ... 232
My God, and is Thy table spread 190, 315
My God, how endless is Thy love 203
My God, I love Thee 368
My God, my Father, while I stray 382
Nearer, my God, to Thee 224
New every morning is the love 362
Now the dreary night is done ... 411,413
O Beata Hierusalem 134
O Captain of God's host 336
O come, all ye faithful (Adeste fideles) 231, 369
O come, Redeemer ( Veni Redemptor gentium) 397
O come to the merciful Saviour ... ... ... ... 372
O Everlasting Light 390
O God, I love Thee 126 n.
O God of our salvation, Lord 233
O God, our help in ages past ... ... ... ... 313
O happy band of pilgrims 358
O help us, Lord, each hour of need 336
O Lord of heaven, and earth, and sea 375
O love of God, how strong and true ... ... ... 390
O Paradise 372
O quanta qualia (Ok, -what the joy) 126, 235, 241, 356
O quickly come 404
O Sapientia 400
O Spirit of the Living God 342
O voice of the Beloved 396
O worship the King 349
Oh, come and mourn with me awhile ... ... ... 224
Oh for a closer walk with God 79, 237, 327
Once in royal David's city ... 411
On Jordan's bank 399
On the Resurrection morning 396
Pange lingua 76,83
Peace, perfect peace ... ... ... ... ... ... 126
Pilgrims of the night 372
Pleasant are Thy courts above 347
Pour down Thy Spirit from on high ... ... ... 342
Praise, my soul, the King of heaven 347
Praise to the Holiest in the height 365
Prayer is the soul's sincere desire ... ... ... ... 341
Preserve us, Lord, by Thy dear Word 197
Ride on, ride on in majesty 336
426 OTHER HYMNS MENTIONED
PAGE
Rock of ages 79, 209, 237, 240, 273, 281, 321, 344
Salve festa dies 49, 187 n., 393
Saviour, when in dust to Thee ... ... ... ... 349
Soldiers of Christ, arise 242
Songs of praise the angels sang ... ... ... ... 191
Souls of men 372
Sous ton voile d'ignominie 127
Stabat mater 240
Stand we prepared 402
Sun of my soul 79,281,362
Sweet Saviour, bless us 372
Sweet the moments 320
Take my life 386
Te Deum ... ... ... ... ... ... 240, 273
That day of wrath 401
The Church has waited long 390,404
The day is past and over 358
The day of Resurrection 358,391
The God of Abraham praise 320
The golden gates are lifted up 412
The roseate hues of early dawn 412
The Son of God goes forth to war 335
The strife is o'er (Finitajani) 394
The sun is sinking fast " 368
The voice that breathed o'er Eden 362
There is a book who runs may read 362
There is a fountain filled with Blood 327
There's a Friend for little children 409
There is a green hill far away ... ... ... ... 411
There is a land of pure delight 313
Thou art coming, O my Saviour 404
Thou Judge of quick and dead 403
Thou hidden love of God 319
Thy kingdom come 404
Thy way, not mine, O Lord 390
To Thee, and to Thy Christ, O God 396
Through the night of doubt and sorrow 78 n.
Thy life was given for me ... ... ... ... ... 3^6
'Tis the day of Resurrection 191
Towards the eve 94
Veni Creator 194,304,351
Veni Redemptor gentium 397
Veni, veni, Emmanuel 4°°
Verbum Supermini prodiens 39$
Vexilla Regis prodeunt 76, i88w.,2io
Victimse Paschali i9J> 393
Vox clara ecce intonat 39^
OTHER HYMNS MENTIONED 427
PAGE
We came to Thee, sweet Saviour 372
Welcome, happy morning 393
What had I been if Thou wert not 89
When gathering clouds ... ... ... ... ... 349
When I survey the wondrous Cross 313
When languor and disease invade 322
When our heads are bowed with woe 336
When the weary, seeking rest ... ... ... ... 379
When wounded sore the stricken soul 412
Ye choirs of new Jerusalem 394
Ye servants of God ... ... ... ... ... ... 318
Ye servants of the Lord 403
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Grosseteste, Robert, Bishop of Lincoln, The Life and Times of. By
the Rev. G. G. PERRY. Post 8vo. Cloth boards. 2s. 6cl.
["Grosseteste chiefly as a reformer in a corrupt period of the
Church, and his quarrel with the Pope " : for general reading.]
History of the English Church, in Short Biographical Sketches. By
the late Rev. JULIUS LLOYD. Post 8vo. Cloth boards, is. 6d.
[Leads the reader, by a series of selected lives, to a general idea
of the Church History of England.]
John Wicliff, His Life, Times, and Teaching. By the Rev. A. R.
PENNINGTON, M.A. Fcap. 8vo. Cloth boards. 33. [This work
embraces the result of recent researches : for general reading.]
Lectures on the Historical and Dogmatical Position of the Church of
England. By the Rev. W. BAKER, D.D. Post 8vo. Cloth
boards, is. 6d. [Supplies in short compass a clear account of the
historical position of the Church of England : for General Readers.]
Lessons from Early English Church History. By the Right Rev.
G. F. BROWNE, B.D. Post 8vo. Cloth boards. is. 6d.
[These lectures are true lessons, and have much to teach the ordinary
Churchman.]
The Christian Church in these Islands hefore the Coming of Augustine.
By the Right Rev. G. F. BROWNE, B.D. Post 8vo. Cloth
boards, is. 6d. [A lucid and scholarly account of this obscure
period of English Church History : for General Readers.]
The Church of England : its Planting, its Settlement, its Reformation,
and its Renewed Life. Four addresses by the late Rev. E. VEN-
ABLES, M.A. Post 8vo. Cloth boards, is. [A useful summary.]
The Story in Outline of the Church of England. By the Rev. Canon
GARNIER, M.A. Sm. post 8vo. Paper covers. 3d. [Gives a
short and simple historical account of the Church of England.]
The Title Deeds of the Church of England : an Historic Vindication of
her Position and Claims. By the Rev. Canon GARNIER. Post
8vo. Cloth boards. 35. 6d. [The sub-title explains the aim of
this book, which is written in a lucid and interesting manner.]
Promoting Christian Knowledge.
STORIES FOUNDED ON CHURCH HISTORY.
Attila and his Conquerors. A Story of the Days of St. Patrick and
St. Leo the Great. By the late Mrs. RUNDLE CHARLES. Crown
8vo. Cloth boards. 33. 6d.
Champions of the Eight. By the Rev. E. GILLIAT, M.A. Crown
8vo. Cloth boards. 2s.
[A series of selected Biographies, illustrating English History.]
Conquering and to Conquer. A Story of Rome in the Days of St.
Jerome. By the late Mrs. RUNDLE CHARLES, author of " The
Schonberg-Cotta Family." Crown 8vo. Cloth boards. 2s. 6d.
[Presents a fair Picture of Society in Jerome's time : for General Readers.]
Gaudentius. A Story of the Colosseum. By the Rev. G. S. DAVIES.
Crown 8vo. Cloth boards. 2s. 6d.
[A Picture of Roman Morals yielding to the Pressure of Christianity : for
Educated Readers.]
Jack Dane's Inheritance. A Tale of Church Defence. By FRANCES
BEAUMONT MILNE. With one page Woodcut. Post 8vo. Limp
cloth. 6d.
[A story upon the rights and liberties of the Church of England.]
Lapsed, not Lost. A Story of Roman Carthage. By the late Mrs.
RUNDLE CHARLES. Crown 8vo. Cloth boards. 2s. 6d.
[A Story of the time ef St. Cyprian : for General Readers.]
Mitslav : or, The Conversion of Pomerania. By the late Right Rev.
R. MILMAN, D.D. Crown 8vo. With Map. Cloth boards.
33. 6d.
Narcissus. A Tale of Early Christian times. By the Right Rev. W.
BOYD CARPENTER. Crown 8vo. Cloth boards. 33. 6d.
Stories for the Saints' Days. By S. W., author of "Stories for every
Sunday in the Christian Year." Fcap. 8vo. Cloth boards.
is. 6d.
[An Epitome of the Lives of certain Saints and Fathers : for Ordinary Readers.]
The Church in the Valley. By ELIZABETH HARCOURT MITCHELL.
With four page Woodcuts. Crown 8vo. Cloth. 2s. 6d.
[A story which introduces much Church History, and is well calculated to spread
useful information upon the Disestablishment question.]
The Villa of Claudius. A Tale of the Roman-British Church. By
the Rev. E. L. CUTTS, D.D. New Edition. With four page
illustrations. Crown 8vo. Cloth boards. Is. 6d.
E E
Publications of the Society fo?
DIOCESAN HISTORIES.
Bath and Wells. By the Rev. W. HUNT. With Map. Fcap. 8vo.
Cloth boards. 2s. 6d.
Canterbury. By the Rev. R. C. JENKINS. With Map. Fcap. 8vo.
Cloth boards. 33. 6d.
Carlisle. By RICHARD S. FERGUSON, Esq. With Map. Fcap. 8vo.
Cloth boards. 2s. 6d.
Chester. By the Rev. RUPERT H. MORRIS, D.D. With Map.
Fcap. 8vo. Cloth boards. 35.
Chichester. By the Rev. W. R. W. STEPHENS. With Map and
Plan of the Cathedral. Fcap. 8vo. Cloth boards. 2s. 6d.
Durham. By the Rev. J. L. Low. With Map and Plan. Fcap.
8vo. Cloth boards. 2s. 6d.
Hereford. By the Rev. Canon PHILLOTT. With Map. Fcap. 8vo.
Cloth boards. 33.
Lichfield. By the Rev. W. BERESFORD. With Map. Fcap. 8vo.
Cloth boards. 2s. 6d.
Norwich. By the Rev. A. JESSOPP, D.D. With Map. Fcap. 8vo.
Cloth boards. 2s. 6d.
Oxford. By the Rev. E. MARSHALL, M.A. With Map. Fcap. 8vo.
Cloth boards. 2s. 6d.
Peterborough. By the Rev. G. A. POOLE, M.A. With Map. Fcap.
8vo. Cloth boards. 2s. 6d.
Salisbury. By the Rev. W. H. JONES. With Map and Plan. Fcap.
8vo. Cloth boards. 2s. 6d.
Sodor and Man. By A. W. MOORE, M.A. With Map. Fcap. 8vo.
Cloth boards. 35.
St. Asaph. By the Venerable Archdeacon THOMAS. With Map.
Fcap. 8vo. Cloth boards. 2s.
St. David's. By the Rev. Canon BEVAN. With Map. Fcap. 8vo.
Cloth boards. 2s. 6d.
Winchester. By the Rev. W. BENHAM, B.D. With Map. Fcap.
8vo. Cloth boards. 33.
Worcester. By the Rev. I. GREGORY SMITH, and the Rev. PHIPPS
ONSLOW. With Map. Fcap. 8vo. Cloth boards. 35. 6d.
York. By the Rev. Canon ORNSBY, M.A. With Map. Fcap. 8vo.
Cloth boards. 33. 6d.
Promoting Christian Knowledge.
NON-CHRISTIAN RELIGIOUS SYSTEMS.
Fcap. 8vo. Cloth boards. 2s. 6d. each.
Buddhism. Being a Sketch of the Life and Teachings of Gautama, the
Buddha. By T. W. RHYS DAVIDS. With Map.
Buddhism in China. By the Rev. S. BEAL. With Map.
Christianity and Buddhism : a Comparison and a Contrast. By the
Rev. T. STERLING BERRY, D.D.
Confucianism and Taouism. By Professor R. K. DOUGLAS.
Hinduism. By Sir M. MONIER WILLIAMS. With Map.
Islam as a Missionary Religion. By CHARLES R. HAINES. as.
Islam and its Founder. By J. W. H. STOBART. With Map.
The Coran : its Composition and Teaching and the Testimony it bears
to the Holy Scriptures. By Sir W. MUIR, K.C.S.I.
The Religion of the Crescent or Islam; its Strength, its Weakness,
its Origin, its Influence. By the Rev. W. ST. CLAIR-TISDALL,
M.A. 43.
THE FATHERS FOR ENGLISH READERS.
Fcap. 8vo. Cloth boards. 2s. each.
Leo the Great. By the Rev. Canon GORE, M. A.
Gregory the Great. By the Rev. J. BARMBY, B.D.
Saint Ambrose: his Life, Times, and Teaching. By the Ven. Arch-
deacon THORNTON, D.D.
Saint Athanasius: his Life and Times. By the Rev. R. WHELER
BUSH. 2s. 6d.
Saint Augustine. By the Rev. EDWARD L. CUTTS, D.D.
Saint Basil the Great. By the Rev. R. T. SMITH, B.D.
Saint Bernard, Abbot of Clairvaux, A.D. 1091—1153. By the Rev.
S. J. EALES, M.A., D.C.L. as. 6d.
Saint Hilary of Poitiers and Saint Martin of Tours. By the Rev.
J. GIBSON CAZENOVE, D.D.
Saint Jerome. By the Rev. EDWARD L. CUTTS, D.D.
Saint John of Damascus. By the Rev. J. H. LUPTON, M.A.
Saint Patrick ; his Life and Teaching. By the Rev. E. J. NEWELL,
M.A. as. 6d.
Synesius of Gyrene, Philosopher and Bishop. By ALICE GARDNER.
The Apostolic Fathers. By the Rev. Canon SCOTT HOLLAND.
The Defenders of the Faith; or, the Christian Apologists of the
SECOND AND THIRD CENTURIES. By the Rev. F. WATSON.
The Venerable Bede. By the Right Rev. G. F. BROWNE, B.D.
Publications of the Society for
THE HOME LIBRARY.
Crown 8vo. Cloth boards. 3*. 6d. each.
Black and White. Mission Stories. By H. A. FORDE.
Charlemagne. By the Rev. E. L. CUTTS, D.D. With Map.
Constantino the Great. The Union of the Church and State.
By the Rev. E. L. CUTTS, D.D.
Great English Churchmen; or, Famous Names in
ENGLISH CHURCH HISTORY AND LITERATURE. By the late W.
H. D. ADAMS.
John Hus. The Commencement of the Resistance to Papal
Authority on the Part of the Inferior Clergy. By the Rev. A. H.
WRATISLAW.
Judaea and her Rulers, from Nebuchadnezzar to Vespasian.
By M. BRAMSTON. With Map.
Mazarin. By the late GUSTAVE MASSON.
Military Religious Orders of the Middle Ages : the
Hospitallers, the Templars, the Teutonic Knights, and others.
By the Rev. F. C. WOODHOUSE, M.A.
Mitslav; or, the Conversion of Pomerania. By the late
Right Rev. R. MILMAN, D.D. With Map.
Narcissus : a Tale of Early Christian Times. By the Right Rev.
W. BOYD CARPENTER, Bishop of Ripon.
Richelieu. By the late GUSTAVE MASSON.
Sketches of the Women of Christendom. Dedicated to
the Women of India. By the late MRS. RUNDLE CHARLES,
author of "The Chronicles of the Schonberg-Cotta Family."
The Church in Roman Gaul. By the Rev. R. TRAVERS
SMITH. With Map.
The Churchman's Life of Wesley. By R. DENNY URLIN,
Esq., F.S.S.
The House of God the Home of Man. By the Rev.
Canon JELF.
The Inner Life, as Revealed in the Correspondence of Celebrated
Christians. Edited by the late Rev. T. ERSKINE.
The Life of the Soul in the World: its Nature, Needs,
Dangers, Sorrows, Aids, and Joys. By the Rev. F. C. WOOD-
HOUSE, M.A.
The North-African Church. By the late Rev. JULIUS LLOYD,
M.A. With Map.
Thoughts and Characters; being Selections from the Writings of
the late Mrs. RUNDLE CHARLES.
Promoting Christian Knowledge.
CHURCH HYMNS.
Nos. I to 7, in Various Sizes and Bindings, ranging in price from
id. to 43. 8d.
Church Hymns, with Tunes. Edited by Sir ARTHUR
SULLIVAN. Crown 8vo., Fcap. 4to., and Folio (Organ copy),
in various Bindings, from 2s. to j£i. is.
Common Prayer Book and Church Hymns. Bound in
One Volume, and in Two Volumes in Cases. Can be had in
various Sizes and Bindings, from 6d. to 48.
Common Prayer Book and Church Hymns, with Tunes.
Brevier, 8vo., Limp paste grain roan, red edges, 6s.
COMMENTARY ON THE BIBLE.
Old Testament. Vol. I., containing the Pentateuch. By Various
Authors. With Maps and Plans. Crown 8vo. Cloth boards,
red edges, 43. ; half calf, los. ; whole calf, 12s.; half morocco, 12s.
Old Testament. Vol. II. , containing the Historical Books. Joshua
to Esther. By Various Authors. With Maps and Plans. Crown
8vo. Cloth boards, red edges, 45.; half calf, ios.; whole calf,
123.; half morocco, 12s.
Old Testament. Vol. III., containing the Poetical Books, Job to
Song of Solomon. By Various Authors. Crown Svo. Cloth
boards, red edges, 45.; half calf, ios.; whole calf, I2s. ; half
morocco, I as.
Old Testament. Vol. IV., containing the Prophetical Books, Isaiah
to Malachi. By Various Authors. With two Maps. Cloth boards,
red edges, 43.; half calf, ios.; whole calf, I2s. ; half morocco, I2s.
Old Testament. Vol. V., containing the Apocryphal Books. By
Various Authors. Cloth boards, red edges, 43.; half calf, ios.;
whole calf, 123. ; half morocco, I2s.
New Testament. Vol. I., containing the Four Gospels. By the
Right Rev. W. WALSHAM How, Bishop of Wakefield. With
Maps and Plans. Crown Svo. Cloth boards, red edges, 45.; half
calf, ios.; whole calf, 12s. ; half morocco, I2s.
New Testament. Vol. II., containing the Acts, Epistles, and
Revelation. By Various Authors. With Map. Crown Svo.
Cloth boards, red edges, 45.; half calf, ios.; whole calf, I2s?; half
morocco, i2s,
i o Publications of the Society for
THE HEATHEN WORLD AND ST. PAUL
This Series is intended to throw light upon the writings and labours of
the Apostle of the Gentiles.
Fcap Svo. Cloth boards. 2s. each.
Saint Paul in Greece. By the Rev. G. S. DAVIES, M.A.,
Charterhouse, Godalming. With Map.
Saint Paul in Damascus and Arabia. By the Rev. GEORGE
RAWLINSON, M,A., Canon of Canterbury. With Map.
Saint Paul in Asia Minor and at the Syrian Antioch.
By the late Rev. E. H. PLUMPTRE, D.D. With Map.
Saint Paul at Rome. By the late Very Rev. Charles MERIVALE,
D.D., D.C.L. With Map.
ANCIENT HISTORY FROM THE MONUMENTS.
This Series of Books is chiefly intended to illustrate the Sacred
Scriptures by the results of recent Monumental Researches in
the East.
Fcap. 8vo. Cloth boards. 2s. each.
Sinai, from the Fourth Egyptian Dynasty to the Present Day. B."
the late HENRY S. PALMER. With Map. A New Edition,
revised throughout by the Rev. Professor SAYCE.
Babylonia (the History of). By the late GEORGE SMITH. Edited
and brought up to date by the Rev. Professor SAYCE.
Assyria, from the Earliest Times to the Fall of Nineveh. By the late
GEORGE SMITH.
Persia, from the Earliest Period to the Arab Conquest. By the late
W. S. W. VAUX, M.A., F.R.S. A New and Revised Edition,
by the Rev. Professor SAYCE.
Promoting Christian Knowledge. ti
NATURAL HISTORY RAMBLES.
Intended to cover the Natural History of the British Isles in a
manner suited to the requirements of visitors to the regions
named.
Fcap* Svo. with numerous Woodcuts. Cloth Boards. 2s. 6d. each.
In Search of Minerals. By the late D. T. ANSTED, M.A.
Lakes and Rivers. By C. O. GROOM NAPIER, F.G.S.
Lane and Field. By the late Rev. J. G. WOOD, M.A.
Mountain audiftftoor. By J. E. TAYLOR, Esq., F.L.S.
Ponds and Ditches. By M. C. COOKE, M.A., LL.D.
Sea-Shore (The). By Professor P. MARTIN DUNCAN.
Underground; By J. E. TAYLOR, Esq., F.L.S.
Woodlands (The). By M. C. COOKE, M.A., LL.D.
MANUALS OF ELEMENTARY SCIENCE.
A Set of Elementary Manuals on the principal Branches of Science.
Fcap. 8vo. Limp cloth, is. each.
Electricity. By the late FLEEMING JENKIN, F.R.S.
Physiology. By A. MACALISTER, LL.D., M.D., F.R.S.
Geology. By the Rev. T. G. BONNEY, M.A., F.G.S.
Crystallography. By HENRY PALIN GURNEY, M.A.
Astronomy. By W. H. M. CHRISTIE, M.A., F.R.S.
Botany. By the late Professor BENTLEY.
Zoology. By ALFRED NEWTON, M. A., F.R.S. A New Edition.
Matter and Motion. By the late J. CLERK MAXWELL, M.A.
Spectroscope and its Work (The). By the late RICHARD A.
PROCTOR.
Publications of the Society.
THE PEOPLE'S LIBRARY.
Crown Svo. Cloth boards, is. each.
A Chapter of Science ; or, What is a Law of Nature ? Six Lectures
to Working Men. By Professor J. STUART, M.P. With
Diagrams.
A Six Months' Friend. By HELEN SHIPTON, author of "Chris-
topher." With several Illustrations.
British Citizen (The) : his Rights and Privileges. A short History by
the late J. THOROLD ROGERS, M.P.
Factors in Life. Three Lectures on Health— Food— Education. By
the late Professor SEELEY, F.R.S.
Guild of Good Life (The). A Narrative of Domestic Health
and Economy. By Sir B. W. RICHARDSON, M.D., F.R.S.
Household Health. A Sequel to "The Guild of Good Life.'
By Sir. B. W. RICHARDSON, M.D., F.R.S.
Hops and Hop-Pickers. By the Rev. J. Y. STRATTON. With
several Illustrations,
Life and "Work among the Navvies. By the Rev. D. W.
BARRETT, M.A. With several Illustrations.
The Cottage Next Door. By HELEN SHIPTON. With several
Illustrations.
Thrift and Independence. A Word for Working Men. By
the Rev. W. LEWERY BLACKLEY, M.A.
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE.
LONDON: NORTHUMBERLAND AVENUE, w.c. ;
43, QUEEN VICTORIA STREET, E.C.
m 1
m
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I
FACULTY OF MUSIC
LIBRARY
DATE DUE
APR 1 6 200J
HOURS
Beginning SEPT. 9
MON-THURS 8:30-9-45
FRIDAY 8: 30-5; A
ML Ell er ton, John
3186 John Ellerton: being a
E55 collection of his writings on
hymnology
Music